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Edwards 

. . .  religious  affections 


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EDWARD  S 


PHKLI  SMTEIJ  BYTME 


THE 


TREATISE 


ON 

RELIGIOUS  AFFECTIONS, 


BY  THE  LATE 

I  ?  v/ 

REV.  JONATHAN  EDWARDS,  A.  M. 


, 

SOMEWHAT  ABRIDGED. 


(fr -Q&Q — O 


PUBLISHED  BY  THE 

AMERICAN  TRACT  SOCIETY, 

NO.  150  NASSAU.STRBET,  NEW-YORK, 


D  Fanshaw,  Printer. 


This  edition  of  this  invaluable  Treatise  is  that  of  W.  Ellerby, 
slightly  abridged,  and  with  some  emendations  suggested  by 
a  careful  collation  with  the  original  work.  Mr.  Ellkrby, 
attributing  his  own  confirmed  hope  in  Christ  in  no  small 
degree  to  the  instrumentality  of  this  Treatise,  and  having 
subsequently,  for  a  considerable  period,  made  it  his  con¬ 
stant  companion,  was  induced,  in  the  hope  of  presenting  it 
in  a  more  acceptable  and  attractive  form,  to  transcribe  the 
entire  work;  attempting,  with  the  most  scrupulous  fidelity, 
to  present  the  precise  thoughts  of  Edwards,  as  far  as  prac- 
icable  in  his  own  language,  but  in  a  more  modern  and 
perspicuous  style ;  with  no  addition,  and  the  omission  only 
of  his  tautologies,  redundances,  repetitions  and  more  ex¬ 
tended  illustrations. 


Nature  of  the  Affections,  and  their  importance 


Page. 


IN  RELIGION  .-.-.-..9 

That  religion  consists  chiefly  in  the  Affections,  shown — 
From  their  nature  -------  12 

Their  being  the  spring  of  action  ...  15 

Testimony  of  the  Scriptures . 16 

Character  of  eminent  saints,  and  of  Christ  -  -  24 

The  religion  of  heaven  ------  28 

Nature  of  di\ ine  ordinances  and  duties  -  -  -  29 

Sin  consists  in  hardness  of  heart  -  -  -  -  31 

Inferences .  .34 


Part  II. 

Things  which  afford  no  decisive  evidence  that 
our  Affections  are  truly  gracious,  or  that  they 


are  not .  39 

1.  That  they  are  raised  very  high  -  -  •  40 

2.  Produce  strong  effects  on  the  body  -  -  45 

3.  Render  us  fluent  in  religious  conversation  -  -  48 

4.  Are  not  excited  by  our  own  endeavors  -  -  -  51 

5.  Produced  by  texts  of  Scripture,  &c.  -  -  -  55 

6.  Attended  by  appearance  of  great  love  -  -  -  58 

7.  That  different  affections  exist  together  -  -  -  59 

8.  That  joy  follows  convictions  -  -  -  -  -  62 

9.  That  we  are  zealous  in  external  duties  -  -  _  71 

10.  Disposed  to  glorify  God  in  words  -  -  -  -  74 

1 1  That  they  inspire  confidence  in  our  good  estate  -  75 

12  Procure  the  good  opinion  of  others  -  -  -  89 


IV 


CONTENTS. 


Part  III. 

Page. 

Distinguishing  Signs  of  truly  gracious  and  holy 
Affections  -  -..-.--97 

1.  They  are  produced  by  a  supernatural ,  spiritual,  and 

divine  influence  on  the  heart  ....  101 

2.  Divine  things  are  regarded  as  transcendently  excel¬ 

lent  and  amiable  in  their  own  nature;  and  not  on 
account  of  any  conceived  relation  they  bear  to 


ourselves,  or  to  our  own  interest  -  -  29 

3.  They  are  founded  on  a  love  of  divine  things,  for 

their  moral  beauty  or  holiness  -  141 

4.  Our  minds  are  so  enlightened  that  we  obtain  proper 

and  spiritual  views  of  divine  things  ...  149 

5.  They  are  attended  by  a  rational  and  spiritual  convic¬ 

tion  respecting  the  truth  and  reality  of  divine 
things . 154 

6.  They  are  attended  by  evangelical  humiliation  -  -  178 

7.  By  a  change  of  nature  or  disposition  ...  199 

8.  Byt  lie  meek  and  benevolent  spirit  manifested  by  Jesus 

Christ  - . 204 

9.  They  soften  the  heart,  and  are  accompanied  bv  a 

Christian  tenderness  of  spirit  -  -  -  -215 

10.  They  possess  a  beautiful  symmetry  ....  220 

11.  The  higher  they  are  raised,  the  more  is  a  spiritual 

appetite  increased . -  228 

12.  They  have  their  exercise  and  fruit  in  Christian  prac¬ 

tice  . 233 

(1.)  Because  actions  show  the  real  intent  of  the  heart  -  2c  l 

(2  )  They  are  the  best  test  of  sincerity  ...  252 
(3.)  In  practice  grace  is  made  perfect  -  255 

(4.)  H  ly  practice  is  the  chief  scripture  evidence  -  256 
(5.)  According  to  it,  we  shall  be  judged  ...  260 
Objections  answered  ....  .  266 


INTRODUCTION 


There  is  no  question  of  greater  importance  to  every  in¬ 
dividual  of  mankind  than  this :  What  are  the  distinguishing 
qualifications  of  those  that  are  in  favor  with  God,  and  enti¬ 
tled  to  his  eternal  rewards?  or,  which  is  the  same  thing,  what 
is  the  nature  of  true  religion  ?  and  wherein  consists  that  ho¬ 
liness,  which  is  acceptable  in  the  sight  of  God  ?  But  though 
it  is  of  such  importance,  and  though  we  have  sufficient  light 
in  the  word  of  God  to  direct  us  in  the  inquiry,  yet  there  is 
no  question  upon  which  professing  Christians  are  more  di¬ 
vided.  “  Strait”  indeed  “is the  gate,  and  narrow”  indeed 
“  is  the  way,  that  leads  to  life,  and  few  there  be  that  find  it.” 

The  consideration  of  these  things  ha3  long  engaged  my 
serious  attention.  Upon  this  subject  my  mind  has  been  pe¬ 
culiarly  intent  ever  since  I  entered  on  the  study  of  divinity. 
How  far  I  have  succeeded  in  my  inquiries,  must  be  left  to 
the  judgment  of  the  readers  of  this  Treatise. 

Under  the  present  circumstances  of  religious  controversy 
in  this  country,  it  is  difficult  to  judge  impartially  of  the  sub¬ 
ject  of  this  discourse.  It  is  probable  that  many  readers  will 
be  displeased  upon  finding  so  much  of  religious  affections 
condemned;  and  others,  upon  finding  so  much  approved. 
For  thus  discriminating,  I  shall,  perhaps,  be  charged  with  in¬ 
consistency,  as  I  have  often  been  since  the  commencement 
of  our  late  controversies  about  religion.  Indeed,  it  was  no 

1* 


6 


PREFACE. 


easy  matter  to  be  a  cordial  and  zealous  friend  of  what  was 
really  good;  and  at  the  same  time  perceive,  and  earnestly 
oppose  what  was  evil  and  pernicious.  It  is  truly  mysterious, 
that  so  much  that  is  wrong  should  be  allowed  to  remain  in 
the  church  of  God.  That  much  false  should  mingle  itself 
with  true  religion,  at  a  time  of  great  revival,  is,  however,  no 
new  thing.  This  was  the  case  in  the  reign  of  Josiah,  (Jer. 
3  :  10,  and  4:3;)  during  the  ministry  of  John  the  Baptist, 
(John,  5  :  35;)  under  the  preaching  of  Jesus  Christ;  in  the 
days  of  the  apostles ;  a-nd  at  the  time  of  the  reformation  from 
popery.  It  appears  to  have  been  in  the  visible  church,  in 
times  of  great  revival,  as  it  is  with  fruit-trees  in  the  tfme  of 
spring  :  all  appears  fair  and  beautiful,  promising  abundance 
of  fruit;  but  much  of  this  appearance  is  of  short  continuance, 
and  in  general  only  a  small  part  of  the  fruit  arrives  at  maturity. 

It  is  by  mixing  counterfeit  with  true  religion,  that  the  devil 
has  always  gained  the  greatest  advantage  against  the  cause 
of  Christ.  It  is  by  this  means  principally  that  he  has  pre¬ 
vailed  against  all  general  revivals  of  religion  since  the  found¬ 
ing  of  the  Christian  church.  By  this  he  injured  the  cause  of 
Christianity  in  the  apostolic  age,  and  in  the  period  imme¬ 
diately  succeeding,  much  more  than  by  all  the  persecutions 
of  both  Jews  and  heathens;  by  this  he  prevailed  against  the 
reformation,  begun  by  Luther,  Zuinglius,  and  others,  far  more 
than  by  all  the  bloody  persecutions  of  the  Church  ot  Rome; 
by  this,  about  a  hundred  years  ago,  he  prevailed  against  New- 
England,  quenching  the  love  and  marring  the  joy  of  her 
espousals;  and  I  have  had  sufficient  opportunity  of  perceiving 
clearly,  that  by  this  he  has  prevailed  against  the  late  great 
revival  of  religion  amongst  us,  so  happy  and  promising  at  its 
commencement.  Here  he  has  most  evidently  gained  his 
tiain  advantage  against  us,  and  by  this  he  has  foiled  us. 


PREFACE. 


7 


During  revivals  of  religion,  those  persons  who  are  engaged 
to  defend  its  cause,  are,  in  general,  most  exposed  where  they 
are  least  apprehensive  of  danger.  While  they  are  wholly 
intent  upon  1  he  opposition  which  presents  itself  before  them, 
the  grand  enemy  of  the  church  comes  behind,  and  gives 
them  a  fatal  stab  before  they  perceive  it.  As  he  is  not  op¬ 
posed  by  any  guard,  he  strikes  at  his  leisure,  and  wounds  the 
deeper.  At  such  seasons,  the  friends  of  Christ  do  the  work 
of  enemies,  the  people  of  God  are  scattered,  and  religion  de¬ 
generates  into  vain  jangling.  Professing  Christians  are  di 
vided  into  parties,  each  taking  an  opposite  course,  until  the 
right  path  is  nearly  forsaken.  The  confidence  of  the  people 
of  God  is  shaken,  and  their  minds  perplexed  with  doubts, 
while  heresy,  infidelity  and  atheism  spread  themselves 
abroad. 

As  it  has  been,  so  it  probably  will  be,  whenever  religion  is 
greatly  revived,  till  we  have  learned  to  distinguish  between 
saving  experience  and  affections,  and  those  numerous  fair 
shows,  and  specious  appearances,  by  which  they  are  coun¬ 
terfeited.  ' 

My  design  in  the  ensuing  Treatise  is  to  contribute  my 
mite,  and  to  use  my  best  endeavors  to  this  end.  In  a  former 
publication,*  I  attempted  to  show  the  distinguishing  marks 
of  the  work  of  the  Spirit  of  God ,  including  both  his  common 
and  his  saving  influences ;  but  what  I  have  now  in  view,  is 
to  describe  the  nature  of  the  gracious  operations  of  the  Holy 
Spirit,  and  to  point  out  the  peculiar  signs  by  which  they  are 
distinguished  from  every  thing  besides,  of  which  the  mind 
of  man  can  possibly  be  the  subject.  If  I  have  succeeded  in 


*  His  “  Faithful  Narrative  of  the  Surprising  Work  of  God  in  the  Conversion  of  many 
Hundred  Souls  in  Northampton,  and  the  Neighboring  Towns  and  Villages  of  New 
Hampshire,  iu  New-England,”  a  publication  frequently  referred  to  in  the  ensuing  work. 


8 


PREFACE. 


any  tolerable  degree,  I  hope  this  work  will  tend  to  promote 
the  interest  of  religion.  And  whether  I  have  succeeded  or 
not,  I  hope,  through  the  mercy  of  a  gracious  God,  to  obtain 
from  him  the  acceptance  of  my  endeavors,  and  trom  the  real 
followers  of  the  Lord  Jesus  Christ,  their  candor  and  their 


prayers. 


PART  FIRST. 

ON  THE  NATURE  OF  THE  AFFECTIONS,  AND  THEIR 
IMPORTANCE  IN  RELIGION. 


1  Peter,  1  :  8. 

*  Whom  having  not  seen,  ye  love ;  in  whom,  though  now  ye 
see  him  not,  yet  believing,  ye  rejoice  with  joy  unspeakable, 
and  full  of  glory.” 


The  Apostle  here  describes  the  state  of  mind  of  the 
Christians  he  addressed,  while  they  were  suffering 
those  persecutions  and  “  manifold  temptations”  refer¬ 
red  to  in  the  preceding  verses,  as  the  u  trial  of  their 
faith.” 

Such  trials  benefit  religion.  They  ti'y  the  faith  of 
professors,  and  show  whether  it  is  genuine.  They  ex¬ 
hibit  the  beauty ,  amiableness ,  and  excellency  of  true 
religion,  which  never  appears  so  lovely  as  when  it  is 
most  oppressed.  They  also  tend  to  purify  it  from  cor¬ 
rupt,  mixtures,  establish  and  confirm  it,  and  render  it 


more  lively  and  vigorous. 

In  the  text,  the  Apostle  shows  the  effect  of  trials  on 
those  to  whom  he  wrote.  There  were  two  kinds  of 


THE  TEXT 


10 


[Part  I, 


operation,  or  exercise  of  true  religion,  of  which  he 
takes  particular  notice. 

1.  Love  to  Christ:  “Whom  having  not  seen,  ye 
love.”  Though  there  was  nothing  that  the  world  saw, 
or  that  Christians  themselves  then  saw,  which  thus 
influenced  and  supported  them ;  yet  they  had  a  super¬ 
natural  love  of  something  unseen:  they  loved  Jesus 
Christ,  and  by  this  affection  they  wrere  influenced  and 
supported. 

2.  Joy  in  Christ :  Though  their  sufferings  were 
grievous,  yet  their  spiritual  joys  were  greater ;  and 
these  supported  them,  and  enabled  them  to  suffer  with 
cheerfulness.  There  are  two  things  of  which  the 
apostle  takes  particular  notice  respecting  this  joy. 

(1.)  The  way  in  which  Christ,  though  unseen,  is 
the  foundation  of  it,  that  is,  by  faith :  “  In  whom, 
though  now  ye  see  him  not,  yet  believing ,  ye  rejoice.” 

(2.)  The  nature  of  this  joy  :  “  Unspeakable  and  full 
of  glory”  Unspeakable  in  kind  ;  very  different  from 
worldly  joys  and  carnal  delights ;  of  a  vastly  more 
pure,  sublime,  and  heavenly  nature ;  the  sublimity  and 
greatness  of  which  words  could  not  express.  Un¬ 
speakable  also  in  degree,  it  having  pleased  God,  in 
their  state  of  persecution,  to  communicate  to  them  this 
holy  joy  with  a  bountiful  and  liberal  hand. 

Their  joy  was  “  full  of  glory.”  It  was  unspeaka  ¬ 
ble-no  words  were  sufficient  to  describe  it — yet  some¬ 
thing  might  be  said  of  it,  and  no  words  were  more 
adapted  to  represent  its  excellency  than  these— full  oj 
glory  ;  or,  as  it  is  in  the  original — glorified  joy.  In 
rejoicing  with  this  joy,  their  minds  were  filled,  as  it 
were,  with  a  glorious  brightness,  and  their  natures 
perfected.  It  was  a  prelibation  of  the  joys  of  heaven, 
raising  their  minds  to  a  degree  of  heavenly  blessedness. 


EXPLAINED. 


11 


Part  I.] 


Hence  the  proposition,  or  doctrine,  which  I  would 
raise  from  these  words,  is  this, 

True  religion  chiefly  consists  in  holy  affections. 

We  see  that  the  apostle,  in  observing  the  operations 
and  exercises  of  religion  in  the  Christians  to  whom  he 
wrote,  singles  out  the  affections  of  love  and  joy.  These 
are  the  exercises  of  which  he  takes  notice,  as  exhibit¬ 
ing  the  reality  and  purity  of  religion.  Here  I  would 

I.  Show  what  is  intended  by  the  affections. 

II.  Observe  some  things  which  make  it  evident  that 
a  great  yart  of  religion  lies  in  the  affections. 

1.  It  may  be  inquired  what  the  affections  of  the 

MIND  ARE. 

I  answer,  they  are  the  more  vigorous  and  sensible 
exercises  of  the  inclination  and  will  of  the  soul. 

God  has  endowed  the  soul  with  two  faculties ;  one  is 
that  by  which  it  is  capable  of  perception  and  specula¬ 
tion,  and  is  called  the  understanding  :  the  other  is  that 
by  which  it  not  merely  discerns  and  judges,  but  is  some 
way  inclined;  or,  it  is  that  faculty  by  which  it  views 
things,  not  as  an  indifferent,  unaffected  spectator,  but 
either  as  liking,  or  disliking;  approving,  or  disapprov¬ 
ing.  This  faculty  is  called  by  different  names.  It  is 
sometimes  called  the  inclination  ;  as  it  respects  the  ac¬ 
tions  which  are  determined  and  governed  by  it,  it  is 
called  the  will ;  and  the  mind,  with  regard  to  the  ex¬ 
ercises  of  this  faculty,  is  often  called  the  heart. 

Sometimes  the  inclination  is  but  just  moved  beyond 
a  state  of  perfect  indifference;  at  other  times  it  is  vi¬ 
gorously  exercised  :  these  lively  and  powerful  exercises 
of  the  inclination  are  called  the  affections. 

It  should  be  remarked,  also,  that  the  will  and  the 
affections  are  not  two  distinct  faculties ;  and  that  the 


12 


THE  NATURE 


f  Part  I. 


latter  do  not  differ  from  the  mere  actings  of  the  incli¬ 
nation  and  the  will,  but  only  as  it  respects  the  liveli¬ 
ness  and  vigor  of  the  exercises. 

It  must  be  admitted,  that  language,  in  reference  to 
this  subject,  is  somewhat  imperfect.  In  a  certain 
sense,  the  affections  do  not  differ  at  all  from  the  incli¬ 
nation  and  the  will :  the  will  is  not  moved  from  a 
state  of  perfect  indifference,  but  as  it  is  affected.  But 
still  there  are  many  acts  of  the  inclination  and  the 
will,  which  are  not  in  general  called  affections. 

The  affections  and  the  passions  are  not  unfrequently 
represented  as  being  the  same ;  and  yet,  in  the  more 
ordinary  acceptation  of  the  terms,  there  is,  in  some 
respects,  a  difference.  The  word  affection  appears  to 
convey  a  more  extensive  idea  than  the  term  passion. 

The  affections  are  of  two  sorts  ;  those  by  which  the 
soul  cleaves  to,  or  seeks;  and  those  by  which  it  dis¬ 
likes,  or  opposes.  Of  the  former  kind  are  love,  desire, 
hope,  joy,  gratitude,  complacence;  of  the  latter  kind 
are  hatred,  fear,  anger,  grief.  There  are  some  affec 
tions  of  a  mixed  nature ;  as  pity,  in  which  there  is  some 
thing  of  the  former  kind  toward  the  person  suffering, 
and  something  of  the  latter  in  reference  to  what  he 
suffers.  In  zeal,  there  is  warm  approbation,  as  it  re¬ 
spects  one  object ;  and  vigorous  opposition,  as  it  re¬ 
spects  another. 

II.  The  second  thing  proposed,  is  to  notice  some 
circumstances  which  render  it  evident,  that  true  reli¬ 
gion,  IN  A  GREAT  MEASURE,  CONSISTS  IN  THE  AFFECTIONS. 

1.  What  has  been  said  of  the  nature  of  the  affections , 
makes  this  evident,  and  is  sufficient  without  adding 
any  thing  further  upon  the  subject;  for  who  will  deny 
that  true  religion  consists,  in  a  great  measure,  in  vigo¬ 
rous  and  lively  actings  of  the  inclination  and  will  of 
trie  soul,  or  the  fervent  exercises  of  the  heart  7 


OF  THE  AFFECTIONS. 


13 


Part  I.] 


That  religion  which  God  requires,  and  will  accept, 
does  not  consist  in  weak  and  lifeless  inclinations,  raised 
but  a  little  above  a  state  of  indifference.  God,  in  his 
word,  insists  upon  it  that  we  should  be  in  earnest, 

“  fervent  in  spirit,”  Rom.  12  :  11,  having  our  hearts 
vigorously  engaged  in  religion:  “  And  now,  Israel, 
what  doth  the  Lord  thy  God  require  of  thee,  but  to 
fear  the  Lord  thy  God,  to  walk  in  all  his  ways,  and  to 
love  him ;  and  to  serve  the  Lord  thy  God  with  all  thy 
heart,  and  with  all  thy  soul.”  Deut.  10  :  12.  “  Hear, 
O  Israel,  the  Lord  our  God  is  one  Lord ;  and  thou  shalt 
love  the  Lord  thy  God  with  all  thy  heart,  and  with  all 
thy  soul,  and  with  all  thy  might.”  chap.  6  :  4,  5.  It  is 
such  a  fervent,  vigorous  engagedness  of  the  soul  in 
religion,  which  is  the  fruit  of  regeneration,  and  which 
has  the  promise  of  everlasting  life :  “  And  the  Lord 
thy  God  will  circumcise  thine  heart,  and  the  heart  of 
thy  seed,  to  love  the  Lord  thy  God  with  all  thy  heart, 
and  with  all  thy  soul,  that  thou  mayest  live.”  Deut. 
30:6. 

If  we  are  not  in  earnest,  and  our  wills  and  inclina¬ 
tions  strongly  exercised,  we  are  nothing  as  to  religion. 
The  things  of  religion  are  so  great,  that  there  can  be 
no  suitableness  in  the  exercises  of  our  hearts,  to  their 
nature  and  importance,  unless  those  exercises  are 
lively  and  powerful.  In  nothing  is  vigor  in  the  actings 
of  our  inclinations  so  requisite  as  in  religion ;  and  in 
nothing  is  lukewarmness  so  odious.  True  religion  is 
always  a  powerful  principle ;  and  this  power,  in  the 
first  place,  is  exercised  in  the  heart,  the  principal,  and 
original  seat  of  it.  Hence  true  religion  is  called  the 
power  of  godliness,  in  opposition  to  the  external  ap¬ 
pearance,  or  the  mere  form  of  it :  “  Having  a  form  of 
godliness,  but  denying  the  power  thereof.”  2  Tim. 

2 


14 


TRUE  RELIGION  CONSISTS 


[Part  I. 


3  :  5.  The  Spirit  of  God,  in  those  who  possess  real 
religion,  is  a  spirit  of  powerful,  holy  affection ;  and 
therefore  God  is  said  to  have  given  them  a  “  spirit  of 
power,  and.  of  love,  and  of  a  sound  mind.”  2  Tim. 
1  :  7.  And  such,  when  they  receive  the  Spirit  of  God, 
in  his  sanctifying  and  saving  influences,  are  said  to  be 
“  baptized  with  the  Holy  Ghost,  and  with  fire.”  Matt. 
3  :  1 1 ;  in  consequence  of  the  power  and  fervor  of 
those  exercises  which  the  Spirit  of  God  excites  in  their 
hearts.  Their  hearts,  when  grace  is  in  exercise,  may 
be  said  to  burn  within  them,  like  those  of  the  disciples 
mentioned  in  Luke,  24  :  32. 

Religion  is  frequently  compared  to  those  exercises 
in  which  the  mind  and  strength  are  usually  very  much 
engaged  and.  exercised;  such  as  running,  wrestling, 
and  fighting. 

And  though  there  are  different  degrees  of  grace,  and 
some  Christians  are  but  babes  in  Christ,  in  whom  the 
exercise  of  the  inclination  and  will  toward  divine  and. 
heavenly  things  is  comparatively  weak  ;  yet  every 
one  who  possesses  the  power  of  godliness  in  his  soul, 
has  his  inclination  and  will  exercised  toward  God  and 
divine  things,  with  such  strength  and  vigor,  that  those 
holy  exercises  prevail  in  him  above  all  carnal  and 
natural  affections  ;  for  every  true  disciple  of  Christ 
loves  him  above  father  or  mother,  wife  or  children, 
brethren  or  sisters,  houses  or  lands,  yea,  above  his 
owTn  life.  From  hence  it  follows,  that  wherever  true 
religion  exists,  there  are  vigorous  exercises  of  the  in¬ 
clination  and  will  toward  divine  objects;  but  agreeably 
to  what  was  said  before,  the  vigorous  and  lively  exer¬ 
cises  of  the  will,  are  in  reality  the  affections  of  the  soul. 

2.  The  Author  of  human  nature  has  not  only  com¬ 
municated  affections  to  men,  but  has  made  them  very 


Part  I.J  VERY  MUCH  IN  HOLY  AFFECTIONS.  10 

much  the  spring  of  their  actions.  As  the  affections 
necessarily  belong  to  human  nature,  so  holy  affections 
not  only  necessarily  belong  to  true  religion,  but  con¬ 
stitute  a  principal  part  of  it.  And  as  true  religion  is 
of  a  practical  nature,  and  God  has  so  constituted  the 
human  frame  that  the  affections  are  the  chief  spring 
of  men’s  actions,  this  also  shows  that  true  religion 
must  consist  very  much  in  the  affections. 

Such  is  the  nature  of  man,  that  he  is  quite  inactive 
any  farther  than  as  he  is  influenced  by  some  affection. 
The  affections  are  the  springs  which  set  us  to  work  in 
all  the  affairs  of  life,  and  stimulate  us  in  all  our  pur¬ 
suits,  especially  in  all  affairs  pursued  with  vigor.  Take 
away  all  love  and  hatred,  all  hope  and  fear,  all  zeal 
and  affectionate  desire,  and  the  world  would,  in  a  great 
measure,  be  lifeless  :  there  would  be  no  such  thing  as 
activity  amongst  men — no  earnest  pursuit  of  any  de¬ 
scription.  It  is  affection  which  engages  the  covetous, 
the  ambitious,  and  the  voluptuous  in  their  various 
pursuits.  The  world  continues  from  age  to  age  in  a 
perpetual  commotion  and  agitation  ;  but  take  away  all 
affections,  and  the  spring  of  all  this  activity  would  be 
broken,  and  the  agitation  itself  would  cease.  And,  as 
in  worldly  things,  worldly  affections  are  very  much 
the  spring  of  action ;  so  in  spiritual  things,  spiritual 
affections  are  also  very  much  the  spring  of  action. 
He  who  possesses  doctrinal  knowledge  only,  is  never 
seriously  and  earnestly  engaged  in  the  business  of  re¬ 
ligion. 

3.  Nothing  is  more  manifest  than  that  the  things  of 
religion  take  possession  of  the  minds  of  men  no  fur¬ 
ther  than  as  they  affect  them.  There  are  many  who 
often  hear  the  word  of  God,  and  therein  hear  of  those 
things  which  are  infinitely  important,  and  which  most 


16  TRUE  RELIGION  CONSISTS  ( Part  I. 

intimately  concern  them  ;  but  all  that  is  heard  seems 
to  be  wholly  ineffectual,  and  to  make  no  alteration  in 
their  disposition  and  behavior  :  the  reason  is,  they  are 
not  affected  with  what  they  hear.  There  are  many 
who  often  hear  of  the  glorious  perfections  of  God, 
particularly  of  his  unspeakable  love  in  Christ,  of  what 
Christ  has  done  and  suffered,  and  of  what  relates  to 
another  world — eternal  misery,  and  everlasting  felicity; 
they  also  hear  the  immutable  injunctions  of  the  law,' 
and  the  gracious  warnings  and  invitations  of  the  gos¬ 
pel  ;  and  yet  remain  as  they  were  before,  without  any 
sensible  alteration  either  in  heart  or  practice,  because 
they  are  not  affected  with  what  they  hear.  There 
never  was  any  considerable  change  wrought  in  the 
mind,  or  in  the  deportment  of  any  individual,  by  any 
thing  of  a  religious  nature,  which  did  not  move  his 
affections.  Never  was  any  one  humbled,  and  brought 
to  the  throne  of  grace,  by  any  thing  he  ever  heard,  or 
imagined,  respecting  his  own  unworthiness,  and  his 
exposure  to  the  wrath  of  God,  nor  induced  to  flee  for 
refuge  to  Christ,  while  his  heart  remained  unaffected. 
There  never  was  a  saint  recovered  from  a  declining 
state  in  religion,  without  having  his  heart  affected ; 
and,  in  short,  there  never  was  any  thing  considerable 
brought  to  pass  in  the  heart  or  life  of  any  man,  by  the 
things  of  religion,  until  the  mind  was  deeply  affected 
by  those  things. 

4.  The  Holy  Scriptures  every  where  place  religion 
very  much  in  the  affections :  such  as  fear,  hope,  love, 
hatred,  desire,  joy,  sorrow,  gratitude,  compassion,  and 
zeal. 

The  Scriptures  place  much  of  religion  in  godly 
fear :  so  much  that  it  is  often  spoken  of  as  the  charac¬ 
ter  of  those  who  are  truly  religious,  that  they  tremble 


17 


Part  I.  J  VERY  MUCH  IN  HOLY  AFFECTIONS. 

at  the  word  of  God  ;  that  they  fear  before  him  ;  that 
their  flesh  trembles  for  fear  of  him;  that  they  are 
afraid  of  his  judgments;  that  his  excellency  makes 
them  afraid  ;  that  his  dread  falls  upon  them,  &c.  In 
Scripture  the  saints  are  called  fearers  of  God,  and  are 
often  distinguished  by  the  term — they  that  fear  the 
Lord.  And  as  the  fear  of  God  is  a  great  part  of  reli¬ 
gion,  true  godliness  in  general  is  very  often  called  by 
the  name  of  “  the  fear  of  God  :”  every  one  knows  this 
who  knows  any  thing  of  the  Bible. 

Hope  in  God,  and  in  the  promises  of  his  word,  is  also 
often  spoken  of,  in  the  Scriptures,  as  a  very  considera¬ 
ble  part  of  true  religion.  It  is  mentioned  as  one  of 
the  three  great  things  of  which  religion  consists. 

I  Cor.  13  :  13.  It  is  often  mentioned  as  one  of  the 
characteristics  of  the  saints :  “  Happy  is  he  that  hath 
the  God  of  Jacob  for  his  help,  whose  hope  is  in  the 
Lord  his  God.”  Psalm  146  :  5.  “  Blessed  is  the  man 

that  trusteth  in  the  Lord,  and  whose  hope  the  Lord 
is.”  Jer.  17  :  7.  “  Be  of  good  courage,  and  he  shall 
strengthen  your  heart,  all  ye  that  hope  in  the  Lord.” 
Psalm  31  :  24.  In  scripture,  religious  fear  is  some¬ 
times  united  with  hope  in  descriptions  of  the  saints: 
“  Behold,  the  eye  of  the  Lord  is  upon  them  that  fear 
him,  upon  them  that  hope  in  his  mercy.”  Psalm 
33  :  18.  “  The  Lord  taketh  pleasure  in  them  that 

fear  him,  in  those  that  hope  in  his  mercy.”  Psalm 
147  :  11.  Hope  is  so  great  a  part  of  religion,  that  the 
Apostle  says,  “  we  are  saved  by  hope.”  Rom.  8  :  24. 
It  is  spoken  of  as  the  helmet  of  the  Christian  soldier  : 
«  And  for  an  helmet,  the  hope  of  salvation;”  (1  Thess. 
5  :  8.)  and  as  the  sure  and  stedfast  anchor  of  the  soul, 
which  preserves  it  from  being  cast  away  by  the  storms 
of  this  evil  world:  “Which  hope  we  have  as  an 

2* 


18 


TRDE  RELIGION  CONSISTS 


[Part  I. 


anchor  of  the  soul,  both  sure  and  stedfast,  and  which 
entereth  into  that  within  the  veil.”  Heb.  6  :  19.  It  is 
mentioned  as  an  important  benefit  received  from  the 
resurrection  of  Christ :  “  Blessed  be  the  God  and  Fa¬ 
ther  of  our  Lord  Jesus  Christ,”  who,  “  according  to 
his  abundant  mercy,  hath  begotten  us  again  to  a  lively 
hope,  by  the  resurrection  of  Jesus  Christ  from  the 
dead.”  1  Pet.  1  :  3. 

The  Scriptures  place  religion  very  much  in  the 
affection  of  love :  in  love  to  God,  to  the  Lord  Jesus 
Christ,  to  the  people  of  God,  and  to  mankind  in 
general.  The  texts  in  which  this  is  manifest,  both  in 
the  Old  and  New  Testament,  are  innumerable.  But 
more  of  this  afterward. 

The  contrary  affection  of  hatred  also,  as  having  sin 
for  its  object,  is  spoken  of  in  scripture  as  no  incon¬ 
siderable  part  of  religion.  It  is  mentioned  as  that  by 
which  true  religion  may  be  known  and  distinguished: 
“The  fear  of  the  Lord  is  to  hate  evil.”  Prov.  8  :  13. 
And  accordingly  the  saints  are  called  upon  to  give 
evidence  of  their  sincerity  by  this  affection:  “  Ye  that 
love  the  Lord,  hate  evil.”  Psalm  97  :  10.  The  Psalm¬ 
ist  often  mentions  this  affection  as  an  evidence  of  his 
sincerity  :  “  I  will  walk  within  my  house  with  a  per¬ 
fect  heart:  I  will  set  no  wicked  thing  before  my  eyes  ; 
I  hate  the  work  of  them  that  turn  aside.”  Psalm  101  : 
2,  3.  “  I  hate  every  false  way.”  Psalm  119  :  104  and 
128.  “Do  I  not  hate  them,  O  Lord,  that  hate  thee?” 
Psalm  139  :  21. 

Holy  desire  after  God  and  holiness  is  likewise  often 
mentioned  in  Scripture  as  an  important  part  of  true 
religion  :  “  The  desire  of  our  soul  is  to  thy  name,  and 
to  the  remembrance  of  thee.”  Isaiah,  26  :  8.  “  One 

thing  have  I  desired  of  the  Lord,  and  that  will  I  seek 


Part  l.J 


VERY  MUCH  IN  HOLY  AFFECTIONS. 


19 


after,  that  I  may  dwell  in  the  house  of  the  Lord  all 
the  days  of  my  life,  to  behold  the  beauty  of  the  Lord, 
and  to  inquire  in  his  temple.”  Psalm  27  :  4.  “  As  the 
hart  panteth  after  the  water  brooks,  so  panteth  my 
soul  after  thee,  O  God.  My  soul  thirsteth  for  God,  for 
the  living  God ;  when  shall  I  come  and  appear  before 
God  ?”  Psalm  42  :  1,  2.  “  My  soul  thirsteth  for  thee; 
my  flesh  longeth  for  thee  in  a  dry  and  thirsty  land, 
where  no  water  is;  to  see  thy  power  and  thy  glory,  so 
as  I  have  seen  thee  in  thy  sanctuary.”  Psalm  63  :  1,2. 
“  How  amiable  are  thy  tabernacles,  O  Lord  of  Hosts! 
My  soul  longeth,  yea,  even  fainteth  for  the  courts  of 
the  Lord ;  my  heart  and  my  flesh  crieth  out  for  the 
living  God.”  Psalm  84  :  1,  2.  “  My  soul  breaketh  for 

the  longing  that  it  hath  unto  thy  judgments  at  all 
times.”  Psalm  119  :  20.  See  also,  Psalm  73  : 25,  and 
143  :  6,  7,  and  130  :  6.  Cant.  3  :  1,  2.  Such  a  holy 
desire,  or  thirst  of  soul,  is  mentioned  in  the  beginning 
of  the  sermon  of  Christ  on  the  mount,  as  one  of  those 
things  which  render,  or  denote  a  man  truly  blessed : 
“  Blessed  are  they”  who  “  do  hunger  and  thirst  after 
righteousness  ;  for  they  shall  be  filled.”  Matt.  5  :  6. 
To  this  holy  thirst  is  promised  the  participation  of  the 
blessings  of  eternal  life :  “  I  will  give  unto  him  that 
is  athirst,  of  the  fountain  of  the  water  of  life  freely.” 
Rev.  21  :  6. 

The  Scriptures  speak  of  holy  joy  as  constituting  a 
great  part  of  true  religion.  So  it  is  represented  in  the 
text.  And  as  an  important  part  of  religion  it  is  often 
made  the  subject  of  earnest  exhortation.  “  Delight 
thyself  in  the  Lord  ;  and  he  shall  give  thee  the  desires 
of  thine  heart.”  Psalm  37  :  4.  “  Rejoice  in  the  Lord, 
ye  righteous.”  Psalm  97  :  12.  “  Rejoice  in  the  Lord, 
O  ye  righteous.”  Psalm  33  :  1.  “  Rejoice  and  be  ex- 


20  TRUE  RELIGION  CONSISTS  [Part  I. 

ceeding  glad.”  Matt.  5  :  12.  “  Finally,  my  brethren, 
rejoice  in  the  Lord.”  Phil.  3:1.  “  Rejoice  in  the  Lord 
alvvay ;  and  again  I  say,  rejoice.”  Phil.  4:4.  “  Re¬ 
joice  evermore.”  1  Thess.  5  :  16.  “  Let  Israel  rejoice 
in  him  that  made  him :  let  the  children  of  Zion  be 
joyful  in  their  King.”  Psalm  149  :  2. 

This  holy  joy  is  mentioned  among  the  principal 
fruits  of  the  Spirit  of  grace  :  “  The  fruit  of  the  Spirit 
is  love,  joy,”  &c.  Gal.  5  :  22.  The  Psalmist  mentions 
this  holy  joy  as  an  evidence  of  his  sincerity  :  “  I  have 
rejoiced  in  the  way  of  thy  testimonies,  as  much  as  in 
all  riches.”  Psalm  119  :  14. 

Religious  sorrow ,  mourning,  and  brokenness  of  heart, 
are  also  frequently  spoken  of  as  forming  a  great  part 
of  religion.  They  are  mentioned  as  distinguishing 
qualities  of  the  true  saints,  and  as  constituting  a  prin 
cipal  part  of  their  character :  “  Blessed  are  they  that 
mourn,  for  they  shall  be  comforted.”  Matt.  5:4.  “  The 
Lord  is  nigh  unto  them  that  are  of  a  broken  heart; 
and  saveth  such  as  be  of  a  contrite  spirit.”  Psalm 
34  :  18.  “  The  Lord  hath  anointed  me  to  bind  up  the 
broken-hearted— to  comfort  all  that  mourn.”  Isaiah, 
61  :  1,  2.  This  godly  sorrow,  or  brokenness  of  heart, 
is  often  spoken  of,  not  only  as  forming  a  distinguish¬ 
ing  feature  in  the  character  of  the  saints,  but  as  that  in 
them  which  is  peculiarly  acceptable  and  pleasing  to 
God  :  “  The  sacrifices  of  God  are  a  broken  spirit:  a 
broken  and  contrite  heart,  O  God,  thou  wilt  not  des¬ 
pise.”  Tsalm  51  :  17.  “  Thus  saith  the  high  and  lofty 

One  that  inhabiteth  eternity,  whose  name  is  Holy,  I 
dwell  in  the  high  and  holy  place— with  him  also  that 
is  of  a  contrite  and  humble  spirit,  to  revive  the  spirit 
of  the  humble,  and  to  revive  the  heart  of  the  contrite 
ones.”  Isaiah,  57 : 15.  “  To  this  man  will  I  look,  even 


part  I.]  VERY  MUCH  IN  HOLY  AFFECTIONS.  21 

to  him  that  is  poor  and  of  a  contrite  spirit.”  Isa.  66  :  2. 

Another  affection  often  mentioned,  as  that,  in  the  ex¬ 
ercise  of  which  much  of  true  religion  consists,  is  gra¬ 
titude;  especially  as  exercised  in  thankfulness  and 
praise  to  God.  This  being  so  frequently  spoken  of  in 
the  book  of  Psalms,  and  in  other  parts  of  Scripture,  I 
need  not  quote,  or  refer  to  particular  texts. 

Again,  the  Holy  Scriptures  frequently  speak  of  com¬ 
passion  or  mercy ,  as  a  great  and  essential  part  of  true 
religion ;  insomuch,  that,  in  the  sacred  writings,  good 
men  are  denominated  from  thence.  A  merciful  and  a 
good  man  are  synonymous  terms  :  “  The  righteous  pe- 
risheth,  and  no  man  layeth  it  to  heart ;  and  merciful 
men  are  taken  away  from  the  evil  to  come.”  And  the 
Scriptures  select  this  quality,  as  that  by  wh*ch,  in  a 
peculiar  manner,  a  righteous  man  is  distinguished : 
u  The  righteous  showeth  mercy,  and  giveth.”  Psalm 
37  :  21 ;  and  ver.  26.  “  He  is  ever  merciful  and  lend- 
eth.”  “  He  that  honoreth  his  Maker,  hath  mercy  on 
the  poor.”  Prov.  14  :  31.  “  Put”  ye  “  on,  as  the  elect 
of  God,  holy  and  beloved,  bowels  of  mercies,”  &c. 
Col.  3  :  12.  This  is  one  of  those  distinguishing  marks 
by  which  our  Savior  describes  those  who  are  truly 
blessed  :  u  Blessed  are  the  merciful,  for  they  shall  ob¬ 
tain  mercy.”  Matt.  5  :  7.  And  this  is  also  spoken  of 
as  one  of  the  weightier  matters  of  the  law  :“Wo  unto 
you,  scribes  and  Pharisees,  hypocrites;  for  ye  pay 
tithe  of  mint,  and  anise,  and  cummin,  and  have  omitted 
the  weightier  matters  of  the  law,  judgment,  mercy, 
and  faith.”  Matt.  23  :  23.  “  He  hath  showed  thee,  O 
man,  what  is  good ;  and  what  doth  the  Lord  require  of 
thee,  but  to  do  justly,  and  to  love  mercy,  and  to  walk 
humbly  with  thy  God  ?”  Micah,  6:8.  “  For  I  desired 
mercy,  and  not  sacrifice.”  Hosea,  6  :  6.  This  seems, 


22  TRUE  RELIGION  CONSISTS  [Part  L 

from  his  repeatedly  citing  it,  to  have  been  a  text  much 
delighted  in  by  our  Savior.  See  Matt.  9:13,  and  12  :  7. 

Zeal  is  also  spoken  of  as  a  very  essential  part  of 
true  religion.  The  production  of  zeal  in  his  followers, 
is  mentioned  as  what  Christ  had  in  view  in  giving 
himself  for  our  redemption:  “Who  gave  himself  for 
us,  that  he  might  redeem  us  from  all  iniquity,  and  pu¬ 
rify  unto  himself  a  peculiar  people,  zealous  of  good 
works.”  Tit.  2  :  14.  And  this  is  mentioned  as  some¬ 
thing  of  great  importance,  wanting  in  the  lukewarm 
Laodiceans.  Rev.  3  :  15,  16,  19. 

5.  The  Scriptures  represent  religion  as  being  sum¬ 
marily  comprehended  in  lave ,  the  chief  of  the  affec¬ 
tions,  and  the  fountain  of  all  the  rest. 

So  our  blessed  Savior  represents  the  subject,  in  an¬ 
swer  to  the  lawyer  who  asked  him  which  was  the 
great  commandment  of  the  law.  “  Jesus  said  unto 
him,  Thou  shalt  love  the  Lord  thy  God  with  all  thy 
heart,  with  all  thy  soul,  and  with  all  thy  mind.  This 
is  the  first  and  great  commandment ;  and  the  second 
is  like  unto  it :  Thou  shalt  love  thy  neighbor  as  thyself. 
On  these  two  commandments  han-g  all  the  law  and  the 
prophets.”  The  last  sentence  signifies  as  much,  as 
that  these  two  commandments  comprehend  all  the 
duty  prescribed,  and  the  religion  taught  in  the  law 
and  the  prophets.  The  Apostle  Paul  repeatedly  makes 
the  same  representation  :  “  He  that  loveth  another, 
hath  fulfilled  the  law.”  Rom.  13  :  8.  “  Love  is  the 

fulfilling  of  the  law.”  Yer.  10.  “  For  all  the  law  is  ful¬ 

filled  in  one  word,  even  in  this,  Thou  shalt  love  thy 
neighbor  as  thyself.”  Gal.  5  :  14.  “  Now  the  end  of 

the  commandment  is  charity,  out  of  a  pure  heart,”  &c. 

1  Tim.  1  :  5.  The  same  Apostle  speaks  of  love  as  the 
most  important  thing  in  religion,  as  the  vitals  and  soul 


23 


Part  I.]  VERY  MUCH  IN  HOLY  AFFECTIONS. 

of  it ;  without  which  the  greatest  knowledge  and  gifts, 
the  most  brilliant  profession,  and  every  thing  else  be¬ 
longing  to  religion,  are  worthless.  He  represents  it  as 
the  fountain  from  whence  proceeds  all  that  is  good. 
See  1  Cor.  :  13.  The  word  there  rendered  charity  in 
our  translation,  is  *yaur»,  the  proper  English  of  which 

is,  love. 

The  love  thus  spoken  of,  includes  the  whole  of  a 
sincerely  benevolent  disposition  of  soul  toward  God 
and  man ;  and  which,  when  in  sensible  and  vigorous 
exercise,  becomes  affection:  it  is  indeed  nothing  but 
affectionate  love.  And  surely  it  is  such  a  vigorous  and 
fervent  love  which  Christ  mentions  when  he  speaks 
of  loving  God  with  all  our  hearts,  with  all  our  souls, 
and  with  all  our  minds,  and  our  neighbor  as  ourselves, 
as  the  sum  of  all  that  was  taught  and  prescribed  in  the 
law  and  the  prophets. 

Indeed  it  cannot  he  supposed,  that  when  this  affec¬ 
tion  is  represented  as  the  sum  of  all  religion,  the  act 
exclusive  of  the  habit  is  meant ;  or  that  the  exercise  of 
the  understanding,  which  is  implied  in  all  reasonable 
affection,  ‘is  excluded.  But  it  is  undoubtedly  true,  that 
the  essence  of  all  true  religion  is  holy  love;  and  that 
in  this  holy  affection,  in  that  light  which  is  the  foun¬ 
dation  of  it,  and  in  those  things  which  are  the  fruits  of 

it,  consists  the  whole  of  religion. 

From  hence  it  elearly  appears,  that  a  great  part  of 
true  religion  lies  in  the  affections;  for  love  is  not  only 
one  of  the  affections,  but  the  chief  and  fountain  of  all 
the  rest.  From  love  arises  hatred  of  those  things  wrhich 
are  contrary  to  what  wTe  love,  or  which  oppose  and 
thwart  us  in  those  things  in  which  we  delight.  From 
the  various  exercises  of  love  and  hatred,  according  to 
tne  circumstances  of  the  object  of  these  affections,  as 


TRUE  RELIGION  CONSISTS 


24 


[Fart  1/ 


present  or  absent,  certain  or  uncertain,  probable  or  im¬ 
probable,  arise  all  those  other  affections  of  desire,  hope, 
fear,  joy,  grief,  gratitude,  anger,  &c.  From  a  vigorous, 
affectionate,  and  fervent  love  to  God,  necessarily  arise 
other  religious  affections :  a  dread  of  the  displeasure  of 
God,  gratitude  to  him  for  his  goodness,  complacency 
and  joy  in  him  when  he  is  sensibly  present,  grief  and 
anxiety  when  he  appears  to  be  absent,  &c.  And  in  like 
manner,  from  a  fervent  love  to  men,  arise  all  other  vir¬ 
tuous  affections  toward  them. 

6.  The  religion  of  the  most  eminent  saints  of  whom 
we  read  in  the  Scriptures,  consisted  much  in  holy  af¬ 
fections. 

I  shall  take  particular  notice  of  three  eminent  saints, 
who,  in  the  writings  which  they  have  left  us,  have  ex¬ 
pressed  their  sentiments  on  this  subject,  and  so  de¬ 
scribed  their  own  religion,  and  the  manner  of  their 
intercourse  with  God. 

The  first  of  whom  I  shall  take  notice,  is  David  ;  who 
has  given  us  a  lively  portrait  of  his  religion  in  the  book 
of  Psalms.  Those  divine  songs  are  the  expressions  of 
devout  and  holy  affections;  such  as  humble,  fervent 
love  to  God,  admiration  of  his  glorious  perfections  and 
wonderful  works,  earnest  desire  of  soul  after  him,  un¬ 
feigned  gratitude  to  him  for  his  great  goodness,  a  holy 
exultation  and  triumph  of  soul  in  his  favor,  sufficiency, 
and  faithfulness.  They  express  also  his  love  to  the 
saints,  the  excellent  of  the  earth ;  his  delight  in  the 
word  and  ordinances  of  God ;  his  grief  for  his  own,  and 
for  the  sins  of  others ;  and  his  fervent  zeal  in  opposing 
the  enemies  of  God,  and  the  enemies  of  his  church. 
And  these  expressions  of  holy  affection,  of  which  the 
Psalms  of  David  are  every  where  full,  are  the  more  to 
our  present  purpose,  as  they  are  not  only  the  expres- 


I 


VERY  MUCH  IN  HOLY  AFFECTIONS. 


25 


Part  I.] 


sions  of  the  religion  of  so  eminent  a  saint ;  but  were, 
by  the  direction  of  the  Holy  Spirit,  penned  for  the  use 
of  the  church  of  God  in  its  public  worship,  purposely 
to  express  the  religion  of  the  saints  in  all  ages  of  the 
world.  It  is  likewise  to  be  observed,  that  David,  in  the 
book  of  Psalms,  speaks  not  as  a  private  person,  but  as 
the  Psalmist  of  Israel,  as  the  subordinate  head  of  the 
church  of  God,  and  leader  in  her  worship  and  praises. 
In  many  of  the  Psalms  he  speaks  in  the  name  of  Christ ; 
and  in  many  others,  in  the  name  of  the  church. 

The  second  eminent  saint  of  whom  I  shall  take  no¬ 
tice,  is  the  Apostle  Paul,  who  was,  in  many  respects, 
the  chief  of  the  ministers  of  the  New  Testament ;  above 
all  others,  a  chosen  vessel  unto  Christ,  to  bear  his  name 
before  the  Gentiles  ;  made  the  chief  instrument  of  esta¬ 
blishing  the  Christian  church  in  the  world,  and  of  dis¬ 
tinctly  revealing  the  glorious  mysteries  of  the  Gospel 
for  the  instruction  of  his  people  in  all  future  ages.  By 
What  is  said  of  him  in  the  Scriptures,  he  appears  to 
have  been  full  of  affection;  and  it  is  manifest,  that  the 
religion  he  expresses  in  his  epistles  consists  very  much 
in  holy  affections.  It  appears  that  he  was  actuated  by 
a  most  ardent  love  to  his  glorious  Lord,  esteeming  all 
things  as  loss,  for  the  excellency  of  the  knowledge  of 
Christ.  He  represents  himself  as  overpowered  by  this 
holy  affection ;  and,  as  it  were,  compelled  by  it  to  go 
forward  in  his  service,  through  all  difficulties  and  suf¬ 
ferings.  See  2  Cor.  5  :  14,  15.  His  epistles  are  full  of 
expressions  of  ardent  affections  toward  the  people  of 
God.  He  speaks  of  his  dear  love  to  them,  (2  Cor. 
22  :  19 ;  Phil.  4  :  1 ;  2  Tim.  1:2;)  of  his  abundant 
love,  (2  Cor.  2  :  4;)  and  of  his  affectionate  and  tender 
love,  such  as  a  nurse  possesses  toward  her  children. 
1  Thess.  2  :  7,  8.  He  speaks  of  his  bowels  of  love, 

3 


26  TRUE  RELIGION  CONSISTS.  f  Part  L 

(Phil.  1:8;  Phil.  5  :  12,  20;)  of  his  earnest  care  for 
others,  (2  Cor.  8  :  16;)  of  his  bowels  of  pity  or  mercy 
toward  them,  (Phil.  2  :  1,)  and  of  his  concern  for  them 
even  to  anguish  of  heart.  2  Cor.  2:4.  He  speaks  of 
the  great  conjlict  of  his  soul  for  them,  (Col.  2  :  1,)  of 
great  and  continual  grief  in  his  heart  from  compassion 
to  the  Jews,  (Rom.  9  :  2,)  and  of  his  mouth  being 
opened,  and  his  heart  enlarged  toward  the  Christians. 
2  Cor.  6:11.  He  often  speaks  of  his  affectionate  and 
longing  desires.  1  Thess.  2:8;  Rom.  1:11;  Phil.  1  : 
8,  and  4  :  1 ;  2  Tim.  1  :  4.  He  very  often,  in  his  epis¬ 
tles,  expresses  the  affection  of  joy.  2  Cor.  1  :  12,  and 
7  :  7,  9,  16 ;  Phil.  1:4;  2:1,2,  and  3:3;  Col.  1  :  2, 
4 ;  1  Thess.  3:9.  He  speaks  of  his  rejoicing  with 
great  joy,  (Phil.  4  :  10,  and  1  :  7,)  of  his  joying  and 
rejoicing,  (Phil.  2  :  1,  7,)  of  his  rejoicing  exceedingly , 
(2  Cor.  7  :  13,)  of  his  being  filled  with  comfort,  and  be¬ 
ing  exceedingly  joyful.  2  Cor.  7:4.  He  speaks  of  him¬ 
self  as  always  triumphing,  or  rejoicing,  (2  Cor.  2  :  14,) 
and  of  his  glorying  in  tribulation.  2  Thess.  1:4;  and 
Rom.  5:3.  He  also  expresses  the  affection  of  hope : 
in  Phil.  1  :  20,  he  speaks  of  his  earnest  expectation  and 
of  his  hope.  He  likewise  expresses  the  affection  of  god¬ 
ly  jealousy.  2  Cor.  11  :  2,  3.  And  it  appears  from  his 
whole  history,  after  his  conversion,  that  the  affection 
of  zeal,  as  having  the  cause  of  his  Master  and  the  in¬ 
terest  and  prosperity  of  the  church  for  its  object,  was 
mighty  in  him,  continually  urging  him  to  those  great 
and  arduous  labors  in  which  he  was  engaged,  in  in¬ 
structing,  exhorting,  warning,  and  reproving  others ; 
contending  with  those  powerful  and  numerous  ene¬ 
mies  which  continually  opposed  him ;  wrestling  with 
principalities  and  powers,  not  fighting  as  one  who 
beats  the  air ;  running  the  race  set  before  him,  con- 


27 


Parti.]  VERY  MUCH  IN  HOLY  AFFECTIONS. 

tinually  pressing  forward  through  a  variety  of  difficul¬ 
ties  and  sufferings.  And  how  full  of  affection  he  was, 
appears  further  from  his  being  so  full  of  tears:  in 
2  Cor.  2  :  4,  and  Acts,  20  :  19,  he  speaks  of  his  many 
tears ;  and  in  verse  31,  of  his  tears  which  he  shed  night 
and  day . 

The  other  eminent  saint  whom  I  shall  mention,  is 
the  Apostle  John,  the  beloved  disciple,  who  was  the 
dearest  to  his  Master,  and  by  him  admitted  to  the 
greatest  privileges  of  any  of  the  twelve.  He  was  not 
only  one  of  the  three  who  were  allowed  to  be  present 
with  him  on  the  mount  at  his  transfiguration,  at  the 
raising  of  the  daughter  of  Jairus,  and  whom  he  took 
with  him  when  he  was  in  his  agony ,  but  was  favored 
above  them  all  in  being  permitted  to  lean  on  his  Master’s 
bosom  at  his  last  supper,  and  being  chosen  by  him  as 
the  person  to  whom  he  would  reveal  his  wonderful 
dispensations  toward  his  church  to  the  end  of  time. 
He  was  selected  to  shut  up  the  canon  of  the  Scrip¬ 
tures,  being  preserved  much  longer  than  any  of  the 
other  apostles. 

It  is  evident,  from  his  writings,  that  he  was  a  person 
remarkably  full  of  affection.  His  addresses  to  those 
to  whom  he  wrote  are  inexpressibly  tender  and  pa¬ 
thetic,  breathing  nothing  but  the  most  fervent  love. 
The  proofs  of  this  cannot  be  given  without  disadvan¬ 
tage,  unless  we  should  transcribe  the  whole  of  his 
writings. 

7.  He  whom  God  sent  into  the  world  to  be  the  light 
of  the  world,  and  the  perfect  example  of  true  religion 
and  virtue,  even  the  Lord  Jesus  Christ,  was  remarka¬ 
bly  affectionate.  He  presented  the  most  striking  in¬ 
stance  of  the  ardency,  vigor,  and  strength  of  love, 
both  to  God  and  to  man,  that  ever  existed.  It  was  this 


28  TRUE  RELIGION  CONSISTS  [.Part  1 

principle  which  obtained  the  victory  in  that  mighty 
struggle  and  conflict ofhis  affections, when  he  “pray¬ 
ed  more  earnestly,  and  offered  up  strong  crying  and 
tears.”  Heb.  5  :  7.  Such  was  the  power  of  his  holy 
love  that  it  was  stronger  than  death,  and  in  the  mighty 
conflict  overcame  those  powerful  exercises  of  fear  and 
grief,  when  he  was  sore  amazed,  and  his  soul  was 
“  exceeding  sorrowful,  even  unto  death.”  He  also 
appears  to  have  been  full  of  affection  during  the  whole 
of  his  life.  We  read  of  his  great  zeal,  fulfilling  what 
is  written  in  the  69th  Psalm :  “  The  zeal  of  thine  house 
hath  eaten  me  up.”  John,  2  :  17.  We  read  of  his  grief 
for  the  sins  of  men :  “  He  looked  round  about  on  them 
with  anger,  being  grieved  for  the  hardness  of  their 
hearts.”  Mark,  3  :  5.  See  also  Luke,  19  :  41.  We  often 
read  of  the  affection  of  pity,  or  compassion  in  Christ, 
(Matt.  15  :  32;  Luke,  7  :  13;)  and  of  his  being  moved 
by  compassion,  (Matt.  9  :  36;  14  :  14  ;  Mark,  6  :  34.) 
How  tenderly  affectionate  was  he  when  Mary  and  Mar¬ 
tha,  mourning  for  their  brother,  came  to  him  with  their 
complaints  and  their  tears  I  He  was  affected  by  their 
grief,  and  wept  with  them,  though  he  knew  that  their 
sorrow  would  soon  be  turned  into  joy.  See  John,  11. 
And  how  ineffably  affectionate  was  the  last  discourse 
which  Jesus  had  with  his  eleven  disciples  the  evening 
before  he  was  crucified,  when  he  informed  them  that 
he  was  going  away,  and  foretold  the  great  difficulties 
and  sufferings  they  would  meet  with  in  the  world 
after  he  was  gone ;  when  he  comforted  and  counselled 
them  as  his  dear  children,  and  bequeathed  to  them  his 
Holy  Spirit.  See  the  13th,  14th,  15th,  16th,  and  17th 
chapters  of  John.  Of  all  the  discourses  ever  penned, 
or  uttered,  this  was  the  most  tender  and  affectionate. 

8.  The  religion  of  heaven  consists  very  much  in  holy 
affections. 


29 


part  i.j  VERY  MUCH  IN  HOLY  AFFECTIONS. 

In  order  to  learn  the  true  nature  of  any  thing,  we 
should  go  where  the  subject  of  our  inquiry  is  to  be 
found  in  its  greatest  purity  and  perfection.  If  we 
would  acquaint  ourselves  with  the  nature  of  gold,  we 
must  view  it  not  in  the  ore,  but  when  refined.  If  we 
would  ascertain  the  nature  of  true  religion,  we  must 
go  where  true  religion  is  possessed  without  any  defect 
or  mixture. 

There  is,  doubtless,  true  religion  in  heaven,  and  true 
religion  in  its  utmost  purity  and  perfection.  But  ac¬ 
cording  to  the  Scripture  representation,  the  religion  of 
a  future  state  consists  chiefly  in  holy  love  and  joy,  and 
the  expression  of  these  in  the  most  fervent  and  exalted 
praises.  So  that  the  religion  of  the  saints  in  heaven 
consists  in  the  same  things  as  the  religion  of  the  saints 
on  earth — joy  unspeakable  and  full  of  glory. 

The  love  and  joy  of  the  saints  on  earth  constitute 
the  dawning  of  the  light,  life,  and  blessedness  of  hea¬ 
ven  ;  they  are  the  same  in  nature,  though  not  in  degree 
and  circumstances.  This  is  evident  from  many  pas¬ 
sages  of  Scripture.  See  Prov.  4  :  18.  John,  4  :  14  ; 
6  :  40,  47,  50,  54,  58.  1  John,  3  :  15.  1  Cor.  13  :  8-12. 
Hence,  therefore,  the  religion  of  heaven,  consisting 
chiefly  of  holy  love  and  joy,  consists  very  much  in 
affection ;  and  therefore,  undoubtedly,  true  religion 

consists  very  much  in  affection. 

9.  It  appears,  from  the  nature  and  design  of  the 
ordinances  and  duties  which  God  has  appointed  as 
means  and  expressions  of  true  religion,  that  true  reli¬ 
gion  lies  very  much  in  the  affections. 

’  For  instance :  the  duty  of  prayer.  It  is  evident  that 
we  do  not,  in  this  duty,  declare  our  wants  and  desires, 
in  order  to  inform  God,  or  to  incline  his  heart  to  show 

*  mercy  \  but  suitably  to  affect  our  own  hearts,  and  so 
v  -  3* 


30 


TRUE  RELIGION  CONSISTS 


[Part  I. 


to  prepare  ourselves  for  the  reception  of  the  blessings 
we  ask.  Such  external  behavior  in  the  worship  of 
God,  as  custom  has  made  significant  of  humility  and 
reverence,  can  be  of  no  further  use  than  as  it  has  some 
tendency  to  affect  our  own  hearts,  or  the  hearts  of 
others. 

And  the  duty  of  singing  praises  seems  to  be  ap¬ 
pointed  wholly  to  excite  and  express  religious  affec¬ 
tions.  No  reason  can  be  assigned  why  we  should 
express  ourselves  to  God  in  verse  rather  than  in  prose, 
and  do  it  with  music ;  but  only,  that  such  is  our  nature 
and  frame,  that  these  things  have  a  tendency  to  move 
the  affections. 

The  same  may  be  said,  also,  of  the  nature  and  design 
of  those  sacraments  which  God  has  appointed.  Our 
heavenly  Father,  considering  our  frame,  has  not  only 
appointed  that  we  should  be  told  of  the  great  things  of 
the  gospel,  and  by  his  word  be  instructed  in  reference 
to  the  redemption  of  Christ;  but  also  that  they  should 
be  exhibited  to  our  view,  insensible  representations  in 
the  sacraments,  in  order  the  more  deeply  to  affect  us. 

One  ox  the  main  ends  for  which  God  has  ordained 
that  his  word,  delivered  in  the  Holy  Scriptures,  should 
be  explained  and  applied  in  preaching,  was  evidently 
that  divine  things  might  be  thus  impressed  upon  the 
affections  of  men.  It  is,  therefore,  not  sufficient  for 
us  to  have  good  commentaries  and  expositions  on  the 
Scriptures,  and  other  valuable  books  of  divinity;  be¬ 
cause,  although  these  may  tend,  as  well  as  preaching, 
to  give  us  a  doctrinal  and  speculative  knowledge  of 
the  things  of  religion,  yet  they  have  not  an  equal  ten¬ 
dency  to  impress  them  on  our  affections.  God  has 
appointed  a  particular  and  lively  application  of  his 
word,  in  the  preaching  of  it,  as  fit  means  to  affect  sin- 


31 


Part  I.J  VERY  MUCH  IN  HOLY  AFFECTIONS. 

ners  with  the  importance  of  the  things  of  religion,  and 
to  stir  up  the  minds  of  the  saints,  by  often  bringing 
these  things  to  their  remembrance.  Preaching  is  par¬ 
ticularly  intended  to  promote  the  two  affections  men¬ 
tioned  in  the  text— love  and  joy  :  “  And  he”  (Christ) 

«  gave  some  apostles,  and  some  evangelists,  and  some 
pastors  and  teachers — for  the  edifying  of  the  body  of 
Christ — in  love.”  Eph.  4:11,  12,  16.  The  apostle  in¬ 
structing  Timothy  concerning  the  work  of  the  minis¬ 
try,  informs  him,  that  the  great  end  of  that  word  which 
a  minister  is  to  preach,  is  “  love,  or  charity.”  1  Tim. 

1  :  3,  4,  5.  Another  affection  for  the  promotion  of 
which  God  has  appointed  preaching,  is  joy ;  and  there¬ 
fore  ministers  are  called  helpers  of  our  joy.  2  Cor. 

1  :  24. 

10.  It  is  evident  that  true  religion,  or  holiness,  lies 
very  much  in  the  affections,  because  the  Scriptures 
place  sin  very  much  in  hardness  of  heart.  It  was 
hardness  of  heart  which  excited  grief  and  displeasure 
in  Christ  toward  the  Jews  :  “  He  looked  round  about 
on  them  with  anger,  being  grieved  for  the  hardness  of 
their  hearts.”  Mark,  3  :  5.  The  reason  given  why  the 
house  of  Israel  would  not  obey  God,  was,  that  they 
were  hard-hearted.  Ezek.  3  :  7.  The  wickedness  of 
that  perverse,  rebellious  generation,  in  the  wilderness, 
is  ascribed  to  the  same  cause.  Psalm  95  :  7—10.  This 
is  spoken  of  as  what  prevented  Zedekiah’s  turning  to 
the  Lord:  “  He  hardened  his  heart.”  2  Chron.  36  :  13. 
The  rejecting  of  Christ,  and  the  opposing  of  Chris¬ 
tianity,  are  ascribed  to  this  principle,  Acts,  19  :  9. 
When  men  are  left  to  the  power  of  their  depravity 
and  sin,  they  are  mentioned  as  having  their  hearts 
hardened.  Rom.  9  :  18.  The  apostle  speaks  of  an  evil 
heart  that  departs  from  the  living  God,  and  a  hard 


32  TRUE  RELIGION  CONSISTS  [Part  I. 

heart,  as  the  same  thing.  Heb.  3  :  8,  12,  13.  And  that 
great  work  of  God,  conversion,  which  consists  in  de¬ 
livering  a  person  from  the  power  of  sin,  is  often  men¬ 
tioned  as  the  taking  away  of  the  heart  of  stone,  and 
as  the  giving  of  a  heart  of  flesh.  See  Ezek.  11  :  19, 
and  36  :  26. 

Now,  by  a  hard  heart,  is  undoubtedly  meant,  a  per¬ 
verse,  unaffected  heart ;  a  heart  not  easily  moved  by 
virtuous  affections,  but,  like  a  stone,  insensible  and 
difficult  to  be  impressed.  Hence  the  hard  heart  is 
called  a  stony  heart,  and  is  opposed  to  a  heart  of  flesh. 
We  read,  in  Scripture,  of  a  hard  heart,  and  a  tender 
heart ;  and  doubtless  we  are  to  understand  these  as 
contrary  to  each  other.  But  what  is  a  tender  heart, 
but  a  heart  easily  affected  with  what  ought  to  affect  it? 
God  commends  Josiah,  because  his  heart  was  tender ; 
and  it  is  evident  from  what  are  mentioned  as  expres¬ 
sions  and  proofs  of  this  state  of  mind,  that  by  his  heart 
being  tender,  is  meant  its  being  easily  moved  by  reli¬ 
gious  and  pious  affection  :  “  Because  thine  heart  was 
tender,  and  thou  hast  humbled  thyself  before  the  Lord ; 
hast  rent  thy  clothes,  and  wept  before  me,  I  also  have 
heard  thee,  saith  the  Lord.”  2  Kings,  22  :  19. 

It  is  very  evident,  that  in  some  texts,  by  hardness 
of  heart,  is  meant  a  heart  void  of  affection.  Of  the 
ostrich  it  is  said,  “  She  hardeneth  her  heart  against 
her  young  ones,  as  though  they  were  not  hers.”  Job, 
*19  :  16.  So  a  person  unaffected  in  time  of  danger,  is 
said  to  harden  his  heart.  Prov.  28  :  14. 

.Now,  since  it  is  evident  that  by  a  hard  heart,  in 
Scripture,  is  meant  a  heart  destitute  of  pious  affec¬ 
tions;  and  since  also  the  Scriptures  so  frequently  de¬ 
nominate  our  sin  and  depravity  by  the  terms  “  hard¬ 
ness  of  heart,”  it  is  evident  that  grace  and  holiness 


33 


Fart  I.J  VERY  MUCH  IN  HOLY  AFFECTIONS. 

must,  in  a  great  measure,  consist  in  our  being  easily 
susceptible  of  such  affections.  Divines  are  generally 
? greed,  that  sin  radically  and  fundamentally  consists 
in  what  is  negative  or  privative— in  a  privation,  or 
want  of  holiness.  And  therefore,  undoubtedly,  if  sin 
very  much  consists  in  hardness  of  heart,  and  so  in  the 
want  of  pious  affections,  holiness  must  consist  very 

much  in  those  pious  affections. 

I  am  far  from  supposing  that  all  affections  show  a 
tenderness  of  heart :  hatred,  anger,  &c.  may  prevail 
in  the  hardest  heart.  Yet,  it  is  evident,  that  hardness 
of  heart,  and  tenderness  of  heart,  relate  to  the  affec¬ 
tions,  and  denote  a  mind  susceptible,  or  insusceptible, 
of  certain  emotions. 

Upon  the  whole,  I  think  it  abundantly  evident,  that 
true  religion  consists  very  much  in  the  affections.  I 
do  not,  however,  think,  that  religion  in  the  hearts  of 
the  truly  godly,  is  ever  in  exact  proportion  to  the 
degree  of  affection  and  present  emotion  of  the  nund  ; 
for  undoubtedly  there  is  much  affection  in  real  saints 
which  is  not  spiritual.  Their  religious  affections  are 
often  mixed ;  all  is  not  from  grace,  but  much  from 
nature  ;  and  though  the  affections  have  not  their  seat 
in  the  body,  yet  the  constitution  of  the  bodyTnay  very 
much  contribute  to  the  present  emotion  of  the  mind. 
The  degree  of  religion  is  rather  to  be  judged  of  by  the 
fixedness  and  strength  of  the  habit,  than  by  the  degree 
of  the  present  exercise  ;  and  the  strength  of  that  habit 
is  not  always  in  proportion  to  the  outward  effects  and 
manifestations,  or  to  the  hurry,  vehemence,  and  sud¬ 
den  changes  of  the  course  of  the  thoughts.  But  yet 
it  is  evident,  that  religion  consists  so  much  in  the 
affections,  that  without  holy  affection  there  is  no  reli¬ 
gion.  No  light  in  the  understanding  is  good,  which 


34  TRUE  RELIGION  C0NSIST9  [Part  I. 

does  not  produce  holy  affection  in  the  heart ;  no  habit 
of  mind  is  good  which  has  no  such  exercise ;  and  no 
external  fruit  is  good  which  does  not  proceed  from 
this  principle. 

Having  thus  considered  the  evidence  of  the  propo¬ 
sition  laid  down,  I  proceed  to  some  inferences. 

1.  We  may  hence  learn  how  much  those  persons 
err  who  wish  to  discard  all  religious  affections. 

There  seems  to  be  too  much  of  a  disposition  of  this 
kind  prevailing  at  this  time.  Because  many  in  the 
late  extraordinary  season  who  appeared  to  have  great 
religious  affections,  did  not  manifest  a  right  temper  of 
mind,  and  in  the  heat  of  their  zeal  ran  into  many 
errors,  and  because  the  high  affections  of  some  appear 
to  have  entirely  subsided,  and  others,  who  were  evi¬ 
dently  filled  with  joy  and  zeal  for  a  while,  seem  to 
have  returned  like  a  dog  to  his  vomit ;  hence  religious 
affections  in  general  are  grown  out  of  credit  with 
many  persons,  as  though  true  religion  did  not  at  all 
consist  in  them.  Thus  we  easily  run  from  one  ex¬ 
treme  to  another.  A  little  while  ago  we  were  disposed 
to  regard  all  high  affections  about  religion  as  eminent 
exercises  of  true  grace,  without  inquiring  into  the 
nature  and  source  of  those  affections,  and  the  manner 
in  which  they  arose.  If  persons  did  but  appear  to  be 
very  much  moved  and  raised,  so  as  to  be  full  of  reli¬ 
gious  talk,  and  expressed  themselves  with  great  warmth 
and  earnestness,  it  was  too  much  the  custom,  without 
further  examination,  to  conclude  that  such  persons 
were  full  of  the  Spirit  of  God,  and  enjoyed  eminent 
experience  of  his  gracious  influence.  But  of  late,  in¬ 
stead  of  admiring  all  religious  affections,  we  have  been 
much  more  disposed  to  reject  and  discard  all,  without 


35 


Part  I. J  VERY  MUCH  IN  HOLY  AFFECTIONS. 

distinction.  Herein  appears  the  subtlety  of  Satan. 
While  he  saw  that  religious  affections  were  much 
thought  of,  and  that  people  in  general  were  ill  inform¬ 
ed  upon  this  subject,  he  knew  that  he  could  best  ac¬ 
complish  his  ends  by  sowing  tares  amongst  the  wheat, 
and  mingling  false  affections  with  the  work  of  the 
Spirit  of  God.  He  saw  that  this  was  a  likely  way  to 
ruin  many  souls,  and  to  entangle  the  saints  in  a  per¬ 
plexing  wilderness,  and  in  a  short  time  to  bring  all 
religion  into  disrepute.  But  now,  when  the  conse¬ 
quences  of  these  false  affections  appear,  and  it  has 
become  very  apparent  that  some  of  those  emotions 
which  made  a  fine  show,  and  were  by  many  persons 
greatly  admired,  were  in  reality  nothing,  the  devil  sees 
it  to  be  his  advantage  to  go  another  way  to  work,  and 
to  endeavor,  to  the  utmost  of  his  power,  to  propagate 
and  establish  a  persuasion,  that  all  affections  and  emo  ¬ 
tions  of  the  mind,  with  respect  to  religion,  are  to  be 
disregarded,  or  rather  opposed,  as  having  a  pernicious 
tendency.  This  he  knows  is  the  likeliest  way  to  re 
duce  all  religion  to  a  mere  lifeless  formality,  and  effec 
tually  to  banish  the  power  of  godliness  and  every 
thing  that  is  truly  gracious.  For  although,  in  true 
religion,  there  is  something  more  than  affection,  yet  it 
consists  so  much  in  the  affections,  that  there  can  be  no 
true  religion  without  them.  He  who  has  no  religious 
affection  is  in  a  state  of  spiritual  death,  wholly  desti¬ 
tute  of  the  powerful,  quickening,  saving  influences  of 
the  Spirit  of  God  upon  his  heart.  As  there  is  no  true 
religion  where  there  is  nothing  else  but  affection,  so 
there  is  no  true  religion  where  there  is  no  religious 
affection.  As,  on  the  one  hand,  there  must  be  light  in 
the  understanding,  as  well  as  warmth  in  the  affections, 
for  where  there  is  heat  without  light  there  can  be 


30  TRUE  RELIGION  CONSISTS  [Part  L 

nothing  divine  or  heavenly ;  so,  on  the  other  hand, 
where  there  is  a  kind  of  light  in  the  understanding, 
without  warmth  in  the  affections — a  head  stored  with 
notions  and  speculations,  with  a  cold,  unaffected  heart 
— there  can  be  nothing  divine:  that  knowledge  is  not 
true  spiritual  knowledge  of  divine  things.  If  the  things 
of  religion  are  rightly  understood,  they  will  affect  the 
heart.  The  reason  why  men  are  not  affected  by  such 
infinitely  great,  important,  and  glorious  things,  as  they 
often  hear  and  read  of  in  the  word  of  God,  is  undoubt¬ 
edly  because  they  are  spiritually  blind  ;  if  they  were 
not  so,  it  would  be  impossible,  and  utterly  inconsistent 
with  the  principles  of  human  nature,  that  their  hearts 
would  be  otherwise  than  very  powerfully  impressed. 

Slighting  all  religious  affections,  is  the  way  to  har¬ 
den  the  hearts  of  men ;  to  encourage  them  in  their 
perverseness ;  to  keep  them  in  a  state  of  spiritual 
death,  and  to  bring  them  at  last  to  death  eternal. 

2.  If  it  is  true  that  religion  lies  very  much  in  the 
affections,  we  may  infer,  that  such  scriptural  means 
are  to  he  desired  as  have  a  tendency  to  move  the  affec 
tions.  Such  a  manner  of  preaching  and  administering 
the  ordinances,  such  a  mode  of  worshipping  God  in 
prayer,  and  singing  praises,  are  much  to  be  desired, 
as  have  a  tendency  deeply  to  affect  the  hearts  of 
those  who  attend  upon  the  means  of  grace. 

There  may,  indeed,  be  such  means  adopted  as  have 
a  powerful  tendency  to  stir  up  the  passions  of  weak 
and  ignorant  persons,  which  in  reality  are  not  adapted 
to  benefit  their  souls;  for  though  they  may  have  a 
tendency  to  excite  affections,  they  have  little  or  none 
to  excite  gracious  ones,  or  any  affections  tending  to 
grace.  But,  undoubtedly,  if  divine  things  are  treated, 
in  the  public  exercises  of  religion,  according  to  their 


Partl.J  VERY  MUCH  IN  HOLY  AFFECTIONS.  37 

nature,  and  exhibited  in  such  a  manner  as  tends  to 
convey  just  apprehensions,  and  a  right  judgment  of 
them,  the  more  they  have  a  tendency  to  move  the 
affections  the  better. 

3.  If  true  religion  lies  very  much  in  the  affections, 
we  may  learn  what  abundant  cause  we  have  to  be 
ashamed  and  confounded  before  God,  that  we  are  no 
more  affected  by  the  great  and  momentous  concerns 
of  religion.  It  appears,  from  what  has  been  said,  that 
this  arises  from  our  having  so  little  of  true  religion. 

God  has  given  to  mankind  affections  for  the  same 
purpose  that  he  has  given  all  the  faculties  and  princi¬ 
ples  of  the  human  soul,  that  they  might  be  subservient 
to  the  great  business  for  which  man  was  created — the 
business  of  religion;  and  yet  how  common  is  it  among 
mankind,  to  have  their  affections  much  more  exercised 
and  engaged  in  other  matters  than  in  religion !  As  to 
those  things  which  concern  their  worldly  interests,  the 
desires  of  men  are  eager,  and  their  love  warm  and 
affectionate.  In  reference  to  these  objects  they  are 
much  impressed,  and  very  deeply  concerned.  They 
are  much  affected  with  grief  at  worldly  losses,  and 
much  elated  with  joy  at  worldly  prosperity.  But  how 
insensible  and  unmoved  are  most  men,  about  the  great 
things  of  another  world  !  How  languid  are  their  affec¬ 
tions  as  to  these  things  !  How  insensibly  they  can  sit 
and  hear  of  the  infinite  love  of  God  in  giving  his  dear 
Son  to  be  offered  up  a  sacrifice  for  the  sins  of  men ; 
and  of  the  unparalleled  love  of  the  innocent  and  holy 
Lamb  of  God,  manifested  in  his  dying  agonies,  his 
bloody  sweat,  his  bitter  cries  and  bleeding  heart.  They 
can  hear  that  all  this  was  done  for  his  enemies,  to  re¬ 
deem  them  from  deserved,  eternal  burnings,  and  to 
bring  them  to  unspeakable  and  everlasting  joys,  and 

4 


38 


TRUE  RELIGION  CONSISTS 


[Part  1. 


yet  be  cold,  insensible,  and  regardless  !  Where  are  the 
exercises  of  our  affections  proper,  if  not  here  ?  what 
is  there  that  more  requires  them  ?  and  what  can  be  a 
fitter  occasion  of  their  vigorous  and  lively  exercise  ? 
Can  any  thing  of  greater  importance  be  presented  to 
our  view?  any  thing  more  wonderful?  or  any  thing 
more  intimately  connected  with  our  interest?  Can  we 
suppose  that  the  infinitely  wise  Creator  implanted  such 
principles  in  the  human  nature  as  the  affections,  to  be 
of  essential  use  to  us,  and  to  be  exercised  on  certain 
objects,  but  to  be  totally  inactive  in  reference  to  those 
things  which  are  of  the  very  first  importance  ? 

If  we  ought  ever  to  exercise  our  affections  at  all,  and 
if  the  Creator  has  not  unwisely  constituted  the  nature 
of  man,  in  making  these  principles  a  part  of  it,  they 
ought  to  be  exercised  about  those  objects  which  are 
most  worthy  of  them.  But  is  there  any  thing  which 
Christians  can  find,  so  worthy  of  their  admiration  and 
love,  their  desires  and  hopes,  their  zeal  and  their  joy, 
as  those  things  which  are  exhibited  in  the  Gospel  of 
Jesus  Christ?  The  glory  of  the  blessed  Jehovah  is 
there  presented  to  view  in  the  most  affecting  light,  dis¬ 
playing  all  its  lustre  in  the  face  of  an  incarnate  and 
infinitely  compassionate  Redeemer.  All  the  virtues 
of  the  Lamb  of  God,  his  humility,  his  patience,  his 
meekness,  his  submission,  his  obedience,  his  love,  and 
his  compassion,  are  presented  to  our  contemplation  in 
a  manner  the  most  adapted  to  move  our  affections. 
There  also  the  hateful  nature  of  sin,  together  with  the 
inflexible  justice  of  God,  which  will  by  no  means 
allow  iniquity  to  go  unpunished,  are  exhibited  in  the 
clearest  and  most  affecting  light.  God  has  so  disposed 
all  things,  in  the  glorious  dispensation  of  the  Gospel, 
as  most  powerfully  to  impress  the  affections.  What 


39 


Part  11*1  VERY  MUCH  IN  HOLY  AFFECTIONS. 

abundant  cause  have  we,  therefore,  to  be  humbled  in 
the  dust,  that  we  are  no  more  affected  with  the  infi¬ 
nitely  momentous  concerns  of  religion  ! 


PART  SECOND. 


ON  THOSE  THINGS  WHICH  AFFORD  NO  DECISIVE  EVIDENCE, 

EITHER  THAT  OUR  AFFECTIONS  ARE  TRULY  GRACIOUS, 

OR  THAT  THEY  ARE  NOT. 

If  any  one,  on  the  reading  of  what  has  been  already 
said,  is  disposed  to  acquit  himself  by  saying,  “  I  am 
not  one  of  those  who  have  no  religious  affections ;  I 
am  often  powerfully  moved  by  the  consideration  of 
the  important  things  of  religion:”  let  him  not  conclude, 
from  this  circumstance,  that  his  affections  are  truly 
gracious  ;  for  though,  as  already  observed,  we  ought 
not  to  reject  and  condemn  all  emotions  of  the  mind 
arising  from  a  view  of  divine  things,  as  though  true 
religion  did  not  at  all  consist  in  affection  ;  so,  on  the 
other  hand,  we  ought  not  to  approve  of  all,  as  though 
every  one  who  was  affected  by  the  things  of  religion 
had  true  grace,  and  was  the  subject  of  the  saving  in 
fluences  of  the  Spirit  of  God.  We  should  endeavor 
to  discriminate  between  true  and  false  religious  affec¬ 
tions.  In  order  that  I  may  assist  in  that  important 
work,  I  will  first  mention  some  things  which  are  no 
proofs,  either  that  affections  are  such  as  true  religion 
consists  in,  or  that  they  are  not,  that  I  may  guard 


40  WHAT  ARE  NO  SIGNS  [Part  II. 

against  judging  of  affections  by  false  signs  ;  and  then, 
in  a  succeeding  part, 

Notice  some  things  wherein  spiritual  and  gracious 
affections  differ  from  those  which  are  not  so,  and  by 
which  they  may  be  distinguished. 

I  am  now  to  notice  some  things  which  are  no  proofs 

THAT  AFFECTIONS  ARE  GRACIOUS,  OR  THAT  THEY  ARE  NOT. 

1.  That  affections  concerning  religious  things  are 
raised  very  high,  is  no  proof  either  that  those  affections 
are  gracious,  or  that  they  are  not. 

Some  persons  are  disposed  to  condemn  all  high  re¬ 
ligious  affections.  If  professors  appear  to  have  their 
affections  raised,  with  respect  to  religion,  to  an  extra¬ 
ordinary  height,  such  persons  are  prejudiced  against 
them,  and,  without  further  inquiry,  conclude  that  they 
are  deluded.  But  if  true  religion  lies  very  much  in  the 
affections,  then  it  follows,  that  where  there  is  much  true 
religion,  there  will  be  much  religious  affection :  if  true 
religion,  in  the  hearts  of  men,  is  raised  to  a  great  height, 
holy  affections  will  also  be  raised  to  a  great  height. 

Love  is  an  affection ;  but  will  any  Christian  say,  that 
we  ought  not  to  love  God,  and  Jesus  Christ,  in  a  high 
degree?  Will  any  one  venture  to  affirm,  that  we  ought 
not  to  hate  sin  with  a  perfect  hatred  ?  that  we  ought 
not  to  exercise  a  high  degree  of  gratitude  to  God  for 
the  mercies  we  receive  at  his  hands?  or  that  we  ought 
not  to  possess  very  strong  desires  after  holiness  ?  Is 
there  any  one  who  will  profess  that  his  affections  in  re¬ 
ligion  are  elevated  enough;  and  will  say,  “  I  have  no 
cause  to  be  humbled,  that  I  am  no  more  affected  by  the 
things  of  religion  than  I  am:  I  have  no  reason  to  be 
ashamed,  that  I  have  no  greater  exercises  of  love  to 
God,  and  sorrow  for  sin,  and  gratitude  for  the  mercies 
which  I  have  received  ?”  Will  any  individual  bless 


41 


Part  II.]  TO  DISTINGUISH  AFFECTIONS. 

God  that  lie  is  affected  enough  by  what  he  has  read 
and  heard  of  the  wonderful  love  of  God  to  rebels,  in 
giving  his  Son  to  die  for  them,  and  of  the  dying  love 
of  Christ?  or  will  any  one  pray  that  he  may  not  be 
affected  by  these  things  in  a  higher  degree,  because 
high  religious  affections  are  improper,  enthusiastic, 

and  ruinous  to  true  religion  ? 

Our  text  very  evidently  refers  to  high  affections, 
when  it  speaks  of  “  rejoicing  with  joy  unspeakable  and 
full  of  glory.”  Here  the  strongest  expressions  are 
made  use  of  which  language  can  possibly  furnish. 
The  Scriptures  very  often  enjoin  high  affections.  Thus 
in  the  first  commandment  of  the  law,  there  is  an  ac¬ 
cumulation  of  expressions,  as  though  there  were  not 
words  adequate  to  express  the  degree  in  which  we 
ought  to  love  God:  “Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy  soul,  and  with 
all  thy  strength,  and  with  ail  thy  mind.”  Luke,  10 . 27. 
The  saints  are  called  upon  to  exercise  a  high  degree 
of  joy:  “  Rejoice,”  says  Jesus  Christ  to  his  disciples, 
“  and  be  exceeding  glad.”  Matt.  5  :  12.  “  Let  the  right¬ 
eous  be  glad;  let  them  rejoice  before  God;  yea,  let 
them  exceedingly  rejoice.”  Psalm  68  :  3.  In  the  book 
of  Psalms  the  saints  are  often  called  upon  to  shout  for 
joy;  and  in  Luke,  6  :  23;  to  leap  for  joy.  They  are 
often  exhorted  to  exercise  a  high  degree  of  gratitude; 
to  praise  God  with  all  their  hearts. 

We  find  the  most  eminent  saints  mentioned  in  Scrip¬ 
ture  often  professing  high  affections.  Thus  the  Psalm¬ 
ist  speaks  of  his  love,  as  if  it  were  unspeakable :  “  O 
how  I  love  thy  law!”  Psalm  119  :  97.  He  also  ex¬ 
presses  a  high  degree  of  hatred  of  sin :  “  Ho  not  I  hate 
them,  0  Lord,  that  hate  thee  ?  and  am  I  not  grieved 
with  those  that  rise  up  against  thee  ?  I  hate  them  with 

4* 


42 


WHAT  ARE  NO  SIGNS 


[.Part  II. 


a  perfect  hatred.”  Psalm  139  :  21,  22.  He  also  pro¬ 
fesses  a  high  degree  of  sorrow  for  sin,  as  a  burden  too 
heavy  for  him.  He  likewise  expresses  a  great  degree 
of  spiritual  desire  in  many  of  the  strongest  terms  which 
can  be  conceived  of.  He  speaks  of  his  longing,  of  his 
thirsting  as  a  land  where  there  is  no  water,  of  his  soul 
breaking  for  the  longing  it  hath,  &c.  He  also  men¬ 
tions  the  exercise  of  great  and  extreme  grief  for  the 
sins  of  others  :  “  Rivers  of  water  run  down  mine  eyes, 
because  they  keep  not  thy  law.”  Psalm  119  :  136. 
“  Horror  hath  taken  hold  upon  me,  because  of  the 
wicked  that  forsake  thy  law.”  Verse  53.  He  expresses 
a  high  degree  of  joy :  “  The  king  shall  joy  in  thy 
strength,  and  in  thy  salvation  how  greatly  shall  he  re¬ 
joice.”  Psalm  21  :  1.  “  My  lips  shall  greatly  rejoice, 
when  I  sing  unto  thee.”  Psalm  71  :  23.  “  Because  thy 
loving  kindness  is  better  than  life,  my  lips  shall  praise 
thee.  Thus  will  I  bless  thee  while  I  live ;  I  will  lift  up 
my  hands  in  thy  name.  My  soul  shall  be  satisfied  as 
with  marrow  and  fatness;  and  my  mouth  shall  praise 
thee  with  joyful  lips,  when  I  remember  thee  upon  my 
bed,  and  meditate  on  thee  in  the  night  watches.  Be¬ 
cause  thou  hast  been  my  help,  therefore  in  the  shadow 
of  thy  wings  will  I  rejoice.”  Psalm  63  :  3 — 7. 

The  Apostle  Paul  expresses  very  high  affections. 
He  mentions  the  exercises  of  pity  and  concern  for  the 
good  of  others,  even  to  anguish  of  heart — a  fervent 
love— an  ardent  desire — an  exalted  joy.  He  speaks  of 
the  exultation  and  triumphs  of  his  soul,  his  earnest  ex¬ 
pectation,  his  abundant  tears,  the  travail  of  his  soul,  his 
godly  jealousy,  and  his  fervent  zeal.  John  the  Baptist 
expresses  great  joy.  John,  3  :  39.  Those  blessed  wo¬ 
men  who  anointed  the  body  of  Jesus,  are  represented 
as  exercising  a  very  high  degree  of  religious  affection 


43 


Part  II.  1  TO  DISTINGUISH  AFFECTIONS. 

at  the  resurrection  of  Christ :  u  And  they  departed 
from  the  sepulchre,  with  fear  and  great  joy.”  Matt. 

28  :  8. 

It  is  often  foretold  that  the  church  of  God,  at  some 
future  period  of  the  world,  shall  exceedingly  rejoice  : 

“  They  shall  walk,  O  Lord,  in  the  light  of  thy  counte¬ 
nance  ;  in  thy  name  shall  they  rejoice  all  the  day ;  and 
in  thy  righteousness  shall  they  be  exalted.  Psalm  8J  . 
15,  16.  “  Rejoice  greatly,  0  daughter  of  Zion ;  shout, 

O  daughter  of  Jerusalem ;  behold,  thy  King  cometh 
unto  thee,”  &c.  Zech.  9:9.  As  high  degrees  of  joy 
are  the  genuine  fruits  of  the  Gospel  of  Christ,  the  angel 
calls  this  Gospel,  good  tidings  of  great  joy,  that  should 
be  to  all  people.  ( 

The  saints  and  angels  in  heaven,  who  possess  reli¬ 
gion  in  its  highest  perfection,  are  exceedingly  affected 
with  what  they  behold  and  contemplate  of  the  perfec¬ 
tions  of  God,  and  of  his  work.  They  are  all  as  a  pure 
flame  of  fire  in  the  warmth  of  their  love,  the  elevation 
of  their  joy,  and  the  ardency  of  their  giatitude.  Their 
praises  are  represented  as  the  voice  of  many  waters, 
and  as  the  voice  of  a  great  thunder.  Now  the  only 
reason  why  their  affections  are  so  much  higher  than 
those  of  the  saints  on  earth,  is,  that  they  see  the  things 
by  which  they  are  affected  more  according  to  their 
real  nature  and  importance.  Hence  it  is  that  their 
affections  are  more  conformed  to  the  nature  of  those 
things.  If,  therefore,  religious  affections,  in  the  present 
state"  are  of  the  same  nature  with  those  of  the  saints  in 
heaven,  the  nearer  they  are  to  theirs  in  degree,  the 

better. 

From  these  things  it  evidently  appears,  that  if  affec¬ 
tions  concerning  religious  things,  are  raised  to  a  very 
great  height,  it  is  no  certain  proof  that  they  are  not 


44 


WHAT  ARE  NO  SIGNS 


[Part  II. 


such  as  have  in  them  the  nature  of  true  religion.  Those 
persons,  therefore,  greatly  err,  who  condemn  others  as 
enthusiasts,  merely  because  their  affections  are  very 
high. 

Oil  the  other  hand,  their  being  very  high,  is  no  cer¬ 
tain  proof  that  they  are  of  a  spiritual  and  gracious  na¬ 
ture.  It  is  manifest  from  the  Scriptures,  that  there  are 
very  high  affections  respecting  the  things  of  religion, 
which  are  not  spiritual  and  saving.  The  Apostle  Paul 
speaks  of  affections  in  the  Galatians,  which  had  been 
exceedingly  elevated,  but  which  he  feared  were  in  vain, 
and  had  totally  subsided  :  “  Where  is  the  blessedness 
ye  spake  of;  for  I  bear  you  record,  that  if  it  had  been 
possible,  ye  would  have  plucked  out  your  own  eyes,  and 
have  given  them  to  me.”  Gal.  4  :  15.  And  in  the  11th 
verse  he  tells  them  that  he  was  afraid  of  them,  lest  he 
had  bestowed  upon  them  labor  in  vain.  The  children 
of  Israel  were  greatly  affected  by  the  mercy  of  God, 
when  they  saw  how  wonderfully  he  had  delivered 
them  at  the  Red  Sea,  and  sang  his  praises,  though  they 
afterward  soon  forgat  his  works.  So  again,  they  were 
greatly  affected  at  Mount  Sinai,  when  they  saw  the 
marvellous  manifestations  which  God  made  of  himself 
there;  and  when  he  proposed  his  holy  covenant  to 
them,  they  with  great  forwardness  replied,  “  All  that 
the  Lord  hath  spoken  will  we  do,  and  be  obedient.” 
But  how  soon  were  they  turned  aside  after  other  gods ! 
So  great  numbers  who  were  affected  by  the  raising  of 
Lazarus  from  the  dead,  had  their  passions  excited  to  a 
very  high  degree,  and  when  Christ,  immediately  after 
entered  into  Jerusalem,  they  exceedingly  magnified 
him.  As  though  the  ground  was  not  good  enough  for 
even  the  ass  which  he  rode  to  walk  upon,  they  cut 
down  branches  of  palm  trees,  and  strewed  them  in  the 


TO  DISTINGUISH  AFFECTIONS. 


45 


Part  II.] 


way,  and  cried  with  loud  voices,  “  Hosanna  to  the  Son 
of  David,  blessed  is  he  that  cometh  in  the  name  of  the 
Lord,  hosanna  in  the  highest.”  There  was  a  vast  mul¬ 
titude  crying  Hosanna,  so  that  it  gave  occasion  to  the 
Pharisees  to  say,  “  Behold,  the  world  is  gone  after 
him.”  John,  12  :  19.  But  Christ,  at  that  time,  had  but 
few  true  disciples ;  and  all  this  was  at  an  end  when  he 
stood  bound,  having  a  mock  robe  on,  and  a  crown  of 
thorns ;  when  he  was  derided,  spit  upon,  scourged,  con¬ 
demned,  and  executed.  Indeed,  there  was  a  loud  out¬ 
cry  respecting  him  among  the  multitude  then,  as  wel 
as  before ;  but  of  a  very  different  kind  :  it  was  not  Ho¬ 
sanna,  hosanna,”  but  “  Crucify  him,  crucify  him. 

It  is  the  general  opinion  of  orthodox  divines,  that 
there  may  be  very  high  affections  concerning  divine 
things,  which  have  nothing  in  them  of  the  nature  oi 
true  religion. 


II  That  these  affections  produce  strong  effects  upon 
the  body,  is  no  proof  either  that  they  are  truly  gracious, 
or  that  they  are  not. 

All  affections  have  in  some  respects,  or  degree,  an 
effect  on  the  body.  Such  is  our  nature,  and  such  are 
the  laws  of  union  between  the  soul  and  the  body,  that 
the  mind  can  have  no  lively  or  vigorous  exercise  with¬ 
out  producing  some  effect  upon  the  body.  And  if  all 
emotions  of  the  mind  have  some  effect  on  the  body,  we 
may  conclude  that  the  greater  those  emotions  are,  the 
greater  will  be  their  effects  on  the  animal  frame.  And 
since  there  are  great  affections,  both  common  and  spi¬ 
ritual,  it  is  not  to  be  wondered  at,  that  such  great  effects 
should  arise  from  both  these  kinds  of  affection ;  and 
consequently,  these  effects  are  no  proof  that  the  affec¬ 
tions  from  which  they  arise  are  of  one  kind  or  the 


-tlier. 


46 


VVIIAT  ARE  NO  SIGNS 


[Part  IT. 

Great  effects  on  the  body  certainly  are  no  sure  evi¬ 
dence  that  affections  are  spiritual,  for  such  are  very 
often  known  to  arise  from  great  affections  about  tem¬ 
poral  things,  and  when  religion  is  no  way  concerned. 
And  if  great  affections  about  secular  things  have  these 
effects,  I  know  not  by  what  rule  we  should  determine 
that  high  affections  about  religious  things,  which  arise 
in  like  manner  from  nature,  cannot  have  the  same 
effects. 

Nor,  on  the  other  hand,  do  I  know  of  any  rule  by 
which  we  may  determine,  that  gracious  and  holy  af¬ 
fections,  when  raised  as  high  as  any  natural  affections, 
and  possessing  equally  strong  and  vigorous  exercises, 
cannot  produce  a  great  effect  on  the  body.  I  know  not 
why  a  view  of  the  glory  of  God  should  not  cause  the 
body  to  faint,  as  well  as  a  view  of  the  glory  of  Solomon. 
There  is  certainly  great  power  in  spiritual  affections. 
We  read  of  the  power  which  worketh  in  Christians ;  of 
the  Spirit  of  God  being  in  them  as  the  spirit  of  power; 
of  the  effectual  working  of  his  power  in  them ;  and  of 
the  working  of  the  mighty  power  of  God  in  them. 
Eph.  3  :  7;  2  Tim.  1:7;  Eph.  3  :  20;  Eph.  1  :  19. 
But  the  nature  of  man  is  represented  in  Scripture  as 
exceedingly  weak;  and  particularly  with  regard  to 
great  spiritual  exercises.  Matt.  26  :  41 ;  1  Cor.  15  :  43 
and  50.  The  passage  prefixed  to  this  treatise  speaks 
of  “joy  unspeakable  and  full  of  glory.”  And  who,  that 
considers  the  nature  of  man  and  the  nature  of  the  affec¬ 
tions,  can  reasonably  doubt  that  such  indescribable 
and  glorious  joys  may  be  too  great  for  the  human 
frame,  so  as  considerably  to  overpower  it  ?  It  is  evi¬ 
dent  from  Scripture,  that  clear  discoveries  of  the  divine 
glory  have  a  tendency,  by  affecting  the  mind,  to  over- 


Part  II.  1  TO  DISTINGUISH  AFFECTIONS.  47 

power  the  body ;  and  that  if  these  views  were  attended 
with  the  same  degree  of  clearness  as  they  are  in  hea¬ 
ven,  the  body  could  not  subsist  under  them.  No  man 
can  see  God  and  live.  The  knowledge  which  the  saints 
have  of  the  divine  glory  in  this  world,  and  those  holy 
affections  which  arise  from  it,  are  of  the  same  nature 
with  those  of  the  saints  in  heaven,  differing  only  in 
degree  and  circumstances :  what  God  gives  them  here, 
is  a  foretaste  of  heavenly  happiness,  and  an  earnest  of 
their  future  inheritance;  and  who  shall  limit  God,  or 
say  he  shall  give  so  much  of  the  inheritance— such  a 
part  of  the  future  reward — as  an  earnest  of  the  whole, 
and  no  more?  And  since  God  has  assured  us  in  his 
word,  that  the  whole  reward  is  such  as  would  at  once 
destroy  the  body ;  is  it  not  presumptuous  in  us  to  set 
bounds  to  his  sovereignty,  and  to  say,  that  in  giving 
the  earnest  of  this  reward,  he  shall  never  give  so  much 
of  it,  as  in  the  least  to  overpower  the  body,  when  he 
has  no  where  thus  bound  himself? 

The  Prophet  Habakkuk  speaks  of  his  body  being 
overborne  by  a  sense  of  the  majesty  of  God :  “  When 
I  heard,  my  belly  trembled  ;  my  lips  quivered  at  the 
voice ;  rottenness  entered  into  my  bones ;  and  I  trem¬ 
bled  in  myself.”  Hab.  3  :  16. 

The  prophet  Daniel,  giving  an  account  of  a  repre¬ 
sentation  of  the  glory  of  Christ,  says,  “  And  there  re¬ 
mained  no  strength  in  me  ;  for  my  comeliness  was 
turned  into  corruption,  and  I  retained  no  strength.” 
Dan.  10  :  8.  And  the  Apostle  John,  speaking  of  a  simi¬ 
lar  manifestation  made  to  him,  says,  “  And  when  I 
saw  him  I  fell  at  his  feet  as  dead.”  Rev.  1  :  17.  It  is 
in  vain  to  say  that  these  were  only  external  manifes¬ 
tations  or  symbols  of  the  glory  of  Christ ;  for  though 
they  were  outward  representations,  yet  the  design  was 


48 


WIIAT  ARE  NO  SIGNS 


|  Part  II. 


to  give  to  these  prophets  an  idea  of  the  thing  repre¬ 
sented,  and  that  was  the  true  divine  glory  and  majesty 
of  Christ.  In  agreement  with  the  end  for  which  God 
designed  these  outward  signs,  they  received  by  them 
a  lively  apprehension  of  the  real  glory  and  majesty  of 
his  nature,  and  thus  were  greatly  affected.  And  I  think 
those  persons  are  very  presumptuous,  who  venture  to 
say  that  God  cannot,  or  does  not,  give  the  same  clear 
and  affecting  views  of  the  real  glory  and  majesty  of  his 
nature,  to  any  of  his  saints,  without  the  intervention 
of  such  shadowy  representations. 

I  would  farther  observe,  that  the  Scriptures  often 
refer  to  bodily  exercises  in  order  to  express  the  strength 
of  holy  and  spiritual  affections ;  such  as  trembling, 
groaning,  crying  out,  panting,  and  fainting.  Psalm 
119  :  120;  Ezra,  9:4;  Isaiah,  66  :  2-5;  Hab.  3  :  16; 
Rom.  8  :  26;  Psalm  84  :  2;  38  :  10;  42  :  1  ;  119  :  131; 
119  :  81.  Now  if  it  be  said  that  these  are  only  figura¬ 
tive  expressions,  it  must  at  least  be  allowed  that  they 
are  suitable  figures  to  represent  the  high  degree  of 
those  affections  which  the  Holy  Spirit  intended  they 
should  represent ;  but  I  do  not  see  how  they  would  be 
so  if  those  spiritual  affections  have  no  tendency  to  pro¬ 
duce  trembling,  &c.  but,  on  the  contrary,  are  the  pro¬ 
per  effects,  and  sad  tokens  of  false  affections,  and  the 
delusion  of  the  devil.  I  cannot  think  that  God  would 
generally  make  use  of  things  which  are  quite  opposite 
to  spiritual  affections,  and  evident  marks  of  the  hand 
of  Satan,  to  represent  a  high  degree  of  holy  and  hea¬ 
venly  affection. 

III.  That  they  render  us  fluent ,  fervent ,  and  abun¬ 
dant ,  in  talking  of  religion ,  is  no  proof  either  that  our 
affections  about  religious  things  are  truly  gracious ;  or 
that  they  are  not. 


Part  II.  J  TO  DISTINGUISH  AFFECTIONS.  49 

There  are  many  persons,  who,  if  they  observe  any 
thing  of  this  kind  in  others,  are  greatly  prejudiced 
against  them.  Their  being  so  full  of  talk  is  deemed 
a  sufficient  reason  for  condemning  them  as  Pharisees 
and  ostentatious  hypocrites.  On  the  other  hand,  there 
are  many,  who,  if  they  observe  these  effects  in  any 
one,  are  disposed,  very  imprudently,  to  conclude  at 
once  that  he  is  a  true  child  of  God,  and  under  the 
saving  influences  of  the  Holy  Spirit :  and  especially 
are  they  confident  that  such  persons  are  savingly 
wrought  upon,  if  they  are  not  only  fluent,  but  also  af¬ 
fectionate  and  earnest  in  their  conversation. 

But  this,  as  events  abundantly  show,  arises  from 
want  of  judgment:  it  is  a  mistake  into  which  persons 
often  run,  by  trusting  to  their  own  wisdom  instead  of 
making  the  Scriptures  their  rule.  Though  the  sacred 
writings  are  full  of  directions,  by  which  we  are  to 
judge  both  of  our  own  state,  and  the- state  of  others  ; 
yet  we  have  no  where  any  rules  by  which  we  may 
conclude  that  we  or  others  are  in  a  good  state,  from 
any  such  effects  as  these  ;  for  this  is  but  the  religion 
of  the  mouth,  and  of  the  tongue,  and  is  in  Scripture 
represented  by  the  leaves  of  a  tree,  which,  though  it 
ought  not  to  be  without  them,  are  no  proofs  of  its 
goodness. 

That  persons  are  disposed  to  talk  much  about  reli¬ 
gion,  may  arise  from  a  good  cause,  or  from  a  bad  one. 
It  may  arise  from  a  great  degree  of  holy  affections,  for 
out  of  the  abundance  of  the  heart  the  mouth  speaketh  ; 
or  it  may  arise  from  strong  religious  affections  which 
are  not  holy,  for  still  out  of  the  abundance  of  the  heart 
the  mouth  speaketh.  It  is  the  nature  of  the  affections, 
whatever  are  their  objects,  if  they  are  powerfully  en¬ 
gaged,  to  incline  us  to  talk  very  much  of  that  by  which 

5 


50 


WHA?  ARE  NO  SIGNS 


[Part  II. 


they  are  excited ;  and  not  only  to  say  much,  but  to 
talk  very  earnestly  and  fervently.  And  therefore  our 
talking  abundantly  and  very  fervently  about  religion, 
can  only  be  an  evidence  that  we  are  very  much  affect¬ 
ed  by  something  relating  to  religion ;  but  this  may  be 
the  case,  as  I  have  observed  before,  where  there  is  no 
grace.  That  by  which  men  are  greatly  affected,  they 
will  be  earnestly  engaged  about ;  and  they  will  be 
likely  to  show  that  earnestness  in  their  conversation 
and  behavior,  as  the  greater  part  of  the  Jews  in  Judah 
and  Galilee  did  for  a  while,  about  the  preaching  and 
baptism  of  John :  they  were  willing  for  a  season  to  re¬ 
joice  in  his  light.  The  multitude,  in  like  maimer,  of¬ 
ten  manifested  great  earnestness  about  Christ,  and  his 
preaching  and  miracles  ;  being  astonished  at  his  doc¬ 
trines,  receiving  his  word  with  joy,  following  him 
sometimes  night  and  day,  exclaiming,  “  Never  man 
spake  like  this  man  I”  But  what  was  the  end  of  these 
things,  with  respect  to  the  greater  part  of  them  ! 

A  person  may  be  disposed  to  talk  much  of  his  own 
experience,  introducing  the  subject  every  where,  an:, 
in  all  companies;  and  when  this  is  the  case,  it  is  ra¬ 
ther  a  bad  sign  than  a  good  one.  A  tree  too  full  of 
leaves  seldom  bears  much  fruit;  and  a  cloud,  though 
to  appearance  very  pregnant  with  water,  if  it  is  ac¬ 
companied  by  much  wind,  seldom  affords  any  great 
quantity  of  rain.  The  Holy  Spirit  has  been  pleased, 
several  times,  to  make  use  of  this  latter  circumstance, 
in  order  to  represent  a  great  show  of  religion  in  pro¬ 
fession,  without  corresponding  fruits  in  the  life  : 
“  Whoso  boasteth  himself  of  a  false  gift,  is  like  clouds 
and  wind  without  rain.”  Prov.  25  :  14.  See  also  Jude 
4  and  12,  and  2  Pet.  2  :  17. 

False  affections  about  religion,  if  they  are  equally 


51 


Part  II. J  TO  DISTINGUISH  AFFECTIONS, 

strong,  are  much  more  forward  to  manifest  them¬ 
selves,  than  true  ones ;  because  it  is  the  nature  of  false 
religion  to  affect  show,  and  to  court  observation  :  thus 
it  was  with  the  Pharisees. 

IV.  That  they  are  not  excited  by  our  own  endeavors , 
or  exertions ,  is  no  proof,  either  that  our  religious  af¬ 
fections  are  truly  gracious,  or  that  they  are  not. 

There  are  many  persons  who  condemn  all  religious 
affections  which  are  excited  in  a  way  of  which  the 
subjects  of  them  can  give  no  account;  and  which  do 
not  seem  to  be  the  effect  of  their  own  endeavors,  oi 
the  result  of  the  faculties  and  principles  of  human  na¬ 
ture  ;  but  seem  to  arise  from  the  influence  of  some 
extrinsic  and  supernatural  power  upon  their  minds. 

It  is  supposed  that  the  Spirit  of  God  co-operates  in 
a  silent  and  imperceptible  way,  with  our  own  endea¬ 
vors  in  the  use  of  means;  so  that  we  cannot  distin¬ 
guish  between  the  influences  of  the  Spirit  of  God,  and 
the  natural  operations  of  the  faculties  of  our  own 
minds. 

It  is  true,  that  for  any  one  to  expect  to  receive  the 
saving  influences  of  the  Spirit  of  God,  while  a  diligent 
attention  to  the  appointed  means  of  grace  is  neg’ected, 
is  unreasonable,  presumptuous,  and  enthusiastical.  It 
is  also  undoubtedly  true,  that  the  Spirit  of  God  is  far 
from  being  uniform  in  the  manner  and  circumstances 
of  his  operations,  and  that  sometimes  he  works  in  a 
way  more  secret  and  gradual,  and  from  smaller  begin¬ 
nings,  than  at  other  times. 

But  if  there  is  indeed  a  power  superior  to  all  means 
and  instruments,  and  above  the  utmost  efforts  of  na¬ 
ture  ;  and  if  that  power  is  requisite  in  order  to  the 
production  of  saving  grace  in  the  heart,  then  certainly 
it  is  not  at  all  unreasonable  to  suppose,  that  its  effect 


52 


WIIAT  ARE  NO  SIGNS. 


[Part  II. 


should  very  frequently  be  produced  in  such  a  way  as 
to  make  it  manifest  that  it  is  so.  If  grace  is  indeed 
owing  to  the  powerful  and  efficacious  operations  of  an 
extrinsic  and  divine  agent,  why  is  it  unreasonable  to 
suppose  that  it  should  appear  to  be  so  to  those  who  are 
the  subjects  of  it  ?  is  it  strange  that  it  should  appear 
to  be  as  it  really  is  ?  For  this,  in  fact,  is  the  objection  : 
it  is  regarded  as  a  clear  proof,  that  the  affections  which 
many  persons  experience,  are  not  from  a  particular 
cause,  because  they  appear'  to  be  from  that  cause: 
those  who  possess  them  declare,  that  what  they  are 
conscious  of  seems  to  them  evidently  not  to  be  from 
themselves,  but  from  the  mighty  power  of  the  Spirit 
of  God ;  and  others  thence  conclude,  that  what  they 
experience  is  not  from  the  Spirit  of  God,  but  from 
themselves,  or  from  the  devil. 

If  it  is  indeed  true,  as  the  Scriptures  abundantly 
teach,  that  grace  in  the  soul  is  so  the  effect  of  the 
power  of  God,  that  it  is  with  propriety  compared  to 
those  effects  which  are  the  farthest  from  being  owing 
to  any  strength  in  the  subject :  such  as  a  generation, 
being  begotten,  or  raised  from  the  dead — created,  &c., 
then  how  shall  we  account  for  the  circumstance,  that 
the  Almighty,  in  so  great  a  work,  should  so  carefully 
hide  his  power,  that  the  subjects  of  it  should  not  be  able 
to  discern  it  ?  If  we  may  form  any  conclusion  from 
Scripture,  God,  in  the  great  works  of  his  power  and 
mercy  which  he  performs  for  his  people,  orders 
things  so  as  to  make  his  power  conspicuous,  and  our 
dependence  on  him  most  evident;  that  no  flesh  should 
glory  in  his  presence,  1  Cor.  1  :  27-29 ;  that  he  alone 
should  be  exalted,  Isaiah,  2  :  11-17;  that  the  excel¬ 
lency  of  the  power  should  be  of  him,  and  not  of  man, 
2  Cor.  4:7;  that  the  power  of  Christ  should  be  mani- 


Part  II.]  TO  DISTINGUISH  AFFECTIONS.  63 

fested  in  our  weakness,  2  Cor.  12  :  9 ;  and  that  none 
should  say,  Mine  own  hand  hath  saved  me,  Judges, 
7  :  2.  In  most  of  the  conversions  of  particular  per¬ 
sons  of  which  we  have  an  account  in  the  New  Testa¬ 
ment,  they  were  not  wrought  upon  in  that  secret, 
gradual,  and  insensible  manner,  which  is  now  insisted 
upon,  but  with  those  manifest  tokens  of  a  supernatural 
power,  wonderfully  and  suddenly  causing  a  great 
change,  which  in  these  days  are  regarded  as  un¬ 
doubted  signs  of  delusion  and  enthusiasm. 

The  apostle  says,  “  The  eyes  of  your  understanding 
being  enlightened,  that  ye  may  know  what  is  the  hope 
of  his  calling,  and  what  the  riches  of  the  glory  of  his 
inheritance  in  the  saints,  and  what  is  the  exceeding 
greatness  of  his  power  to  us  ward  who  believe,  ac¬ 
cording  to  the  working  of  his  mighty  power,”  &c. 
Eph.  1  :  18,  19.  Now,  when  the  apostle  speaks  of  the 
Ephesians  being  the  subjects  of  divine  influence,  in 
their  effectual  calling,  to  the  end  that  they  might  know 
what  his  mighty  power  was  to  them  who  believe,  he 
can  mean  nothing  else  but  that  they  might  know  it  by 
experience.  But  if  the  saints  know  this  power  by  ex¬ 
perience,  they  must  feel  it  as  being  distinguishable 
from  the  natural  operations  of  their  own  minds.  So 
that  it  is  very  unreasonable  and  unscriptural  to  con¬ 
clude,  that  affections  are  not  from  the  gracious  opera¬ 
tions  of  the  Spirit  of  God,  because  they  are  evidently 
and  sersibly  not  from  the  persons  themselves  who  are 
the  subjects  of  them. 

On  the  other  hand,  that  they  are  not  produced  by 
ourselves,  or  that  they  arise  in  our  minds  in  a  manner 
for  which  we  cannot  account,  is  no  proof  that  such 
affections  are  gracious. 


5* 


54 


WHAT  ARE  NO  SIGNS 


[Part  II. 


There  are  some  who  make  this  an  argument  in  their 
own  favor.  Speaking  of  their  experience,  “  We  are 
sure,”  say  they,  “  that  we  did  not  produce  it  ourselves ; 
it  was  the  effect  of  no  contrivance  or  endeavor  of  ours.” 
And  hence  they  very  ignorantly  conclude,  that  what 
they  have  experienced  must  be  from  the  mighty  influ¬ 
ence  of  the  Spirit  of  God,  and  is  of  a  saving  nature. 
Indeed,  what  they  have  experienced  may  not  be  from 
themselves  directly;  but  it  does  not  follow  from  thence 
that  it  was  from  the  Spirit  of  God.  There  are  other 
invisible  agents  who  have  influence  upon  the  minds  of 
men,  besides  the  Holy  Spirit.  We  are  directed  not  to 
believe  every  spirit,  but  to  try  the  spirits  whether  they 
are  of  God.  There  are  evil  spirits,  exceedingly  busy 
with  men,  who  often  transform  themselves  into  angels 
of  light ;  and,  with  great  subtlety  and  power,  mimic 
the  operations  of  the  Spirit  of  God.  Many  of  the 
operations  of  Satan  are  very  distinguishable  from  the 
voluntary  exercises  of  our  own  minds.  They  are  so 
in  those  horrid  and  blasphemous  suggestions  by  which 
some  persons  are  dreadfully  harassed,  and  in  those 
unnecessary  and  unprofitable  terrors  by  which  others 
are  exercised.  And  the  influence  of  Satan  may  be  as 
evident  in  false  comforts  and  joys,  as  in  terrors  and 
horrid  suggestions. 

And  besides,  we  should  remember,  that  impressions 
on  our  minds  may  be  neither  of  our  own  producing, 
nor  from  an  evil  spirit,  and  yet  not  be  from  any  saving, 
but  from  a  common  influence  of  the  Spirit  of  God. 
The  subjects  of  such  impressions  are  of  the  number  of 
those  of  whom  we  read,  “  who  were  once  enlight¬ 
ened,”  had  “  tasted  of  the  heavenly  gift,  and  been  made 
partakers  of  the  Holy  Ghost ;”  had  “  tasted  the  good 
word  of  God,”  and  had  felt  “  the  powers  of  the  world 


55 


Part  II.]  TO  DISTINGUISH  AFFECTIONS. 

to  come;”  but  were  yet  wholly  unacquainted  with 
those  “  better  things  that  accompany  salvation.”  Heb. 

6  :  4,  5,  9.  •  , 

Aild  where  neither  a  good  nor  an  evil  spirit  has  any 
immediate  influence,  persons,  especially  such  as  are  of 
a  weak  habit  of  body,  and  whose  minds  are  feeble, 
may  have  strange  imaginations,  and  strong  affections, 
for  which  they  cannot  account.  Such  persons  are  liable 
to  impressions  of  this  kind  about  temporal  things;  and 
there  is  equal  reason  to  conclude,  that  they  may  have 
similar  impressions  about  spiritual  things.  As  a  per¬ 
son,  when  asleep,  has  dreams  of  which  he  is  not  the 
voluntary  agent,  so,  when  he  is  awake,  he  may  be  the 
subject  of  impressions  of  which  also  he  is  not  the 
voluntary  agent. 

Y.  That  they  are  produced  by  texts  of  Scripture, 
suddenly ,  and  in  an  extraordinary  manner,  applied  to 
the  mind ,  is  no  proof,  either  that  our  affections 
are  truly  gracious,  or  that  they  are  not. 

That  they  are  occasioned  by  texts  of  Scripture  thus 
impressed  upon  the  mind,  !s  no  proof  that  affections 
are  not  gracious,  provided  the  Scripture  itself,  or  the 
truth  it  contains,  is  the  foundation  of  the  emotion,  and 
not  merely,  or  chiefly,  the  sudden  and  unusual  manner 
in  which  it  is  brought  to  the  mind. 

But,  on  the  other  hand,  neither  is  their  arising,  from 
Scripture,  brought  suddenly,  and  in  an  extraordinary 
manner  to  our  minds,  any  proof  that  our  affections 
about  religion  are  gracious.  Some  persons  seem  to 
regard  this  as  a  good  evidence  that  their  affections  are 
saving,  especially  if  those  affections  are  hope  or  joy, 
or  any  other  that  are  pleasing  and  delightful.  They 
tell  us  that  particular  promises  were  suddenly  brought 
to  their  minds,  as  if  they  had  been  spoken  to  them. 


56 


WHAT  ARE  NO  SIGNS 


[Part  II. 


“  no  liand,”  say  they,  “  in  bringing  such  texts 

to  our  minds;  we  were  not  thinking  of  any  thing  that 
could  tend  to  produce  such  an  occurrence/’  &e.  And 
perhaps  they  will  add,  “  One  Scripture  came  flowing 
in  aftei  another,  the  most  pleasing  and  appropriate  that 
could  have  been  devised;  we  were  full  of  foy,  and 
could  doubt  no  longer.”  Hence  they  conclude,  that 
their  affections  are  unquestionably  of  the  right  kind, 
and  that  their  state  is  really  good. 

What  deceives,  on  this  subject,  many  of  the  less  in¬ 
formed  and  considerate  kind  of  professors,  seems  to  be 
this :  the  Scriptures  are  the  word  of  God,  and  there¬ 
fore  contain  nothing  but  what  is  strictly  true,  and  in 
its  nature  perfectly  holy ;  and  hence  they  conclude, 
that  that  experience  which  proceeds  from  the  applica¬ 
tion  of  passages  of  the  sacred  writings,  must  be  evan¬ 
gelical.  But  then  it  should  be  considered,  that  affec¬ 
tions  may  arise  from  passages  of  Scripture  misinter¬ 
preted— not  as  their  genuine  fruit,  in  a  right  application 
of  them,  but  from  an  abuse  of  them. 

Is  there  any  proof  that  the  devil  cannot  bring  texts 
of  Scripture  to  the  mind,  and  misapply  them,  for  the 
purpose  of  deceiving?  There  appears  to  be  nothing  in 
this  beyond  the  power  of  Satan.  To  impress  letters 
or  sounds  upon  a  person’s  imagination,  is  not  a  work 
of  such  mighty  power  that  nothing  short  of  omnipo¬ 
tence  can  be  supposed  to  be  sufficient  to  effect  it. 

Or  does  any  person  suppose,  that  texts  of  Scripture 
are  such  sacred  things  that  the  devil  dares  not  abuse 
them  ?  If  they  do,  in  this  also  they  are  mistaken.  He 
who  had  temerity  enough  to  take  Christ  himself  to 
different  places,  into  the  wilderness — upon  a  high 
mountain— and  upon  a  pinnacle  of  the  temple,  in  order 
to  tempt  him,  is  not  afraid  to  meddle  with  the  Scrip- 


57 


Part  II. J  TO  DISTINGUISH  AFFECTIONS. 

•  f 

tures,  and  to  abuse  them  for  his  own  purpose.  At  the 
same  time  that  he  took  those  liberties  with  Christ,  he 
repeatedly  quoted  Scripture,  that  he  might,  if  possible, 
deceive  him.  And  if  Satan  was  permitted,  and  if  he 
presumed  to  put  Christ  himself  in  mind  of  texts  of 
Scripture  for  the  purpose  of  tempting  him,  what  rea¬ 
son  have  we  to  conclude  that  he  is  not  permitted,  or 
that  he  dares  not,  put  wicked  men  in  mind  of  texts  oi 
Scripture,  to  tempt  and  deceive  them?  And  if  Satan 
may  thus  abuse  one  text  of  Scripture,  he  may  another. 
Its  being  a  very  important  passage,  a  comfortable  and 
precious  promise,  alters  not  the  case.  And  if  he  can 
bring  one  comfortable  text  to  the  mind,  he  may  a 
thousand,  and  may  select  such  Scriptures  as  tend  most 
to  serve  his  purpose.  He  may  add  one  Scripture  pro¬ 
mise  to  another,  tending,  according  to  the  perverse 
application  he  makes  ot  them,  effectually  to  remove 
the  doubts,  and  to  confirm  the  false  joy  and  confidence 
of  a  poor  deluded  sinner. 

It  is  evident,  then,  that  we  may  have  high  affections, 
occasioned  by  texts  of  scripture  coming  suddenly,  and 
in  an  extraordinary  manner,  to  our  minds,  and  yet 
these  affections  may  not  be  holy,  or  any  thing  but  the 
delusions  of  Satan. 

I  would  further  observe,  that  we  may  have  elevated 
and  joyful  affections  coming  with  the  word  of  God  ; 
and  not  only  so,  but  Jrom  that  word,  and  yet  those 
affections  may  not  proceed  from  Satan,  nor  from  the 
depravity  of  our  own  hearts,  but  from  some  influence 
of  the  Spirit  of  God  attending  the  word  ;  and  notwith¬ 
standing  all  this,  those  affections  may  possess  nothing 
of  the  nature  of  saving  religion.  The  stony  ground 
hearers  had  great  joy,  which  is  represented  as  arising 
from  the  word,  as  a  olade  of  corn  from  its  seed  ;  and 


58 


WHAT  ARE  NO  SIGNS 


[Part  II. 


their  affections  had,  in  their  appearance,  a  very  great 
resemblance  to  those  represented  by  the  growth  of  the 
seed  on  the  good  ground,  the  difference  not  appearing 
until  it  was  discovered  by  the  consequences  in  a  time 
of  trial.  Yet  there  wras  no  saving  religion  in  those 
affections. 

VI.  That  they  are  attended  by  an  appearance  of 
great  love ,  is  no  proof,  either  that  our  affections  are 
truly  gracious,  or  that  they  are  not. 

There  are  no  professing  Christians  who  regard  this 
circumstance  as  an  argument  against  the  truth  and 
saving  nature  of  their  religious  affections ;  but  there 
are  some  who  consider  the  appearance  of  great  love 
as  a  good  evidence  that  their  affections  are  from  the 
sanctifying  and  saving  influences  of  the  Holy  Spirit. 
They  argue  that  Satan  cannot  love,  this  affection  being 
directly  contrary  to  his  disposition.  His  very  nature 
is  enmity  and  malice.  It  is  true,  that  nothing  is  more 
important  and  amiable  than  a  spirit  of  true  Christian 
love  to  God,  and  to  men :  it  is  more  excellent  than 
knowledge,  or  the  gift  of  prophesying,  or  the  power 
of  working  miracles,  or  the  ability  to  speak  with  the 
tongues  of  men  and  of  angels.  It  is  the  chief  grace 
of  the  Spirit  of  God,  and  the  essence  of  all  true  reli¬ 
gion.  It  is  that  by  which  we  are  most  conformed  to 
heaven,  and  most  opposed  to  hell,  and  the  devil.  But 
notwithstanding  this,  we  must  not  argue  from  hence 
that  this  affection  has  no  counterfeit.  It  may  be  ob¬ 
served,  that  the  more  excellent  any  tiling  is,  the  more 
likely  is  it  to  be  imitated.  For  instance :  there  are 
more  counterfeits  of  silver  and  gold,  than  of  iron  and 
copper.  Though  it  is  more  difficult  to  produce  a  re¬ 
presentation  of  what  is  really  excellent,  yet  in  propor¬ 
tion  as  any  thing  is  excellent,  will  art  and  ingenuity 


Part  II.] 


TO  DISTINGUISH  AFFECTIONS, 


59 


be  exercised  in  order  to  produce  an  exact  resemblance. 
So  it  is  with  Christian  virtues  and  graces;  the  ingenuity 
of  Satan,  and  the  deceitfulness  of  the  human  heart,  are 
chiefly  exercised  in  forming  imitations  of  those  which 
are  of  highest  repute;  hence,  perhaps,  no  graces  are 
more  frequently  counterfeited  than  love  and  humility. 

With  respect  to  the  former  of  these,  it  is  evident 
from  Scripture  t-hat  we  may  possess  a  hind  of  religious 
love,  and  yet  have  no  saving  grace.  Christ,  speaking 
of  those  who  possess  this  kind  of  affection,  asserts, 
that  it  will  not  continue,  and  that  such  professors  will 
fail  of  salvation  :  il  And  because  iniquity  shall  abound, 
the  love  of  many  shall  wax  cold.  But  he  that  shall 
endure  unto  the  end  shall  be  saved.5’  Matt.  24 :  12,  13. 

We  may  appear  to  love  God  with  very  strong  affec¬ 
tion,  and  yet  have  no  grace.  This  was  evidently  the 
case  with  many  of  the  Jews,  who  followed  Jesus 
Christ  day  and  night  without  meat,  or  drink,  or  sleep. 
They  said,  “  Lord,  we  will  follow  thee  withersoever 
thou  goest,”  and  cried,  “  Hosanna  to  the  Son  of 
David.” 

The  Apostle  seems  to  intimate  that  there  were  many 
in  his  days  who  had  a  counterfeit  love  to  Christ: 
“  Grace  be  with  all  them  that  love  our  Lord  Jesus 
Christ  in  sincerity .”  Eph.  6  :  24. 

So  also  Christian  love  to  the  people  of  God,  may  be 
counterfeited.  The  Galatians  were  ready  to  pluck  out 
their  eyes,  and  to  give  them  to  the  Apostle ;  although 
he  afterward  expresses  his  fear  that  their  affections 
had  come  to  nothing,  and  that  he  had  bestowed  upon 
them  labor  in  vain.  Gal.  4  :  11,  15. 

VII.  That  we  possess  religious  affections  of  different 
hinds,  at  the  same  time ,  is  no  proof,  either  that  those 
affections  are  truly  gracious,  or  that  they  are  not. 


60 


WHAT  ARE  NO  SIGNS 


[Part  II. 


Though  false  religion  is  generally  imperfect,  or 
monstrous,  and  has  not  that  entireness  and  symmetry 
of  parts  which  is  to  be  seen  in  true  religion ;  yet  there 
may  be  a  great  variety  of  false  affections  existing  to¬ 
gether,  bearing  a  very  close  resemblance  to  those 
which  are  gracious. 

It  is  evident  that  all  kinds  of  gracious  affections 
may  be  counterfeited.  For  instance;  love  to  God, 
and  love  to  the  brethren.  Godly  sorrow  for  sin,  as  in 
the  cases  of  Pharaoh,  Saul,  and  Ahab,  and  the  chil¬ 
dren  of  Israel  in  the  wilderness.  Exod.  9  :  27.  1  Sam. 
24  :  16,  17,  and  6  :  21.  1  Kings,  21  :  27.  Numb.  14 : 

39,  40.  The  fear  of  God  :  as  in  the  case  of  the  Sama¬ 
ritans,  who  feared  the  Lord,  and  served  their  own  gods 
at  the  same  time.  2  Kings,  17  :  32,  33.  And,  as  in 
the  case  of  those  enemies  of  God,  who,  through  the 
greatness  of  his  power,  submitted  themselves  to  him ; 
or,  as  it  is  in  the  Hebrew,  lied  unto  him,  that  is,  yielded 
to  him  a  counterfeit  reverence  and  submission.  Psalm 
66  :  3.  Evangelical  gratitude  may  be  counterfeited  ; 
as  in  the  case  of  the  children  of  Israel,  who.  sang  the 
praises  of  God  at  the  Red  Sea  ;  Psalm  106 . 12,  and  of 
Naaman  the  Syrian,  after  the  miraculous  cure  of  his 

leprosy.  2  Kings,  5  :  15,  &c. 

There  may  be  counterfeits  of  spiritual  joy ;  as  in 
the  case  of  the  stony  ground  hearers.  Matt.  13  :  20 ; 
and  particularly,  in  the  case  of  many  of  the  heareis  of 
John  the  Baptist.  John  5  :  35.  Of  zeal,  as  in  the  case 
of  Jehu,  2  Kings,  10  :  16  ;  and  of  Paul  before  his  con¬ 
version,  Gal.  1  :  14.  Phil.  3:6;  and  as  in  the  case  of 
the  unbelieving  Jews.  Acts  22  :3.  Rom.  10  :  2.  Grace¬ 
less  persons  may  have  earnest  religious  desires,  like 
the  desires  of  Balaam,  which  he  expressed  under  an 
extraordinary  view  of  the  happy  state  of  the  people 


i’art  II.]  T0  DISTINGUISH  AFFECTIONS.  Oi 

of  God,  as  distinguished  from  the  rest  of  the  world. 
Numb.  23  :  9,  10.  They  may  also  have  a  strong  hope 
of  eternal  life ;  as  the  Pharisees  had. 

And  as  men,  while  in  a  state  of  nature,  may  have 
the  resemblance  of  any  kind  of  religious  affection,  so 
they  may  have  the  resemblance  of  different  religious 
affections  at  the  same  time.  Indeed,  when  any  false 
affection  is  raised  high,  there  are  usually  many  such 
attending  each  other.  The  multitude  who  accompa¬ 
nied  Christ  into  Jerusalem,  after  the  raising  of  Laza¬ 
rus,  appeared  to  be  influenced  by  different  religious 
affections  at  the  same  time,  and  by  each  of  them  in  a 
high  degree;  by  admiration  and  love,  united  with  re¬ 
verence,  when  they  placed  their  garments  on  the 
ground,  that  Christ  might  walk  upon  them  ;  by  grati¬ 
tude  for  the  great  works  which  he  had  done  among 
them,  when  they  praised  him  with  loud  voices ;  by 
joy,  when  they  made  the  city  ring  with  their  accla¬ 
mations.  It  is  easy  from  the  nature  of  our  passions, 
to  assign  the  reason  why,  when  one  affection  is  laised 
very  high,  it  should  excite  others,  especially  if  that 
affection  is  counterfeit  love.  For  love  is  the  fountain 
of  all  the  other  affections.  Let  us  suppose  the  case  of 
a  person  who,  for  some  time,  has  been  in  great  terror 
through  the  fear  of  hell,  distressed  with  dreadful  ap¬ 
prehensions,  and  upon  the  very  brink  of  despair  ;  but 
who  is  all  at  once  delivered ;  being  fully  persuaded, 
through  some  delusion  of  Satan,  that  God  has  pai- 
doned  and  accepted  him  as  an  object  of  his  love,  and 
that  he  will  certainly  confer  on  him  eternal  life.  What 
various  passions  would  naturally  crowd  at  once,  oi 
immediately  one  after  another,  into  the  mind  of  such 
a  person.  From  mere  principles  of  nature,  it  is  easy 
to  be  accounted  for,  that  the  mind  of  a  person  thus 

6 


62 


WHAT  ARE  NO  SIGNS 


[Part  II. 


circumstanced,  should  be  raised  with  transports  of  joy, 
and  elevated  with  fervent  love,  to  that  imaginary  re¬ 
deemer,  who,  he  supposes,  has  thus  rescued  him  from 
the  jaws  of  destruction,  and  conferred  upon  him  dis¬ 
tinguishing  privileges ;  and  that  now  he  should  be  so 
animated  with  admiration  and  gratitude,  that,  for  a 
while,  he  can  scarcely  think,  or  speak  of  any  thing 
else ;  that  he  should  magnify  God,  and  call  upon  others 
to  rejoice  with  him  ;  and  that,  though,  before  his  de¬ 
liverance,  he  was  disposed  to  quarrel  with  the  justice 
of  God,  now  it  should  be  easy  for  him  to  submit,  and 
to  acknowledge  his  own  unworthiness.  Saul,  when 
Samuel  told  him  that  God  had  appointed  him  to  be 
king,  replied,  “  Am  I  not  a  Benjamite,  of  the  smallest 
of  the  tribes  of  Israel,  and  my  family  the  least  of  all 
the  families  of  the  tribe  of  Benjamin?  Wherefore, 
then,  speakest  thou  so  to  me  ?”  1  Sam.  9  :  21.  This 

is  similar  to  the  language  of  David,  a  true  saint : 
“  Who  am  I,  O  Lord  God !  and  what  is  my  father’s 
house,  that  thou  hast  brought  me  hitherto  ?”  2  Sam. 
7:  18. 

Nor  is  it  to  be  wondered  at,  that  now  such  a  one 
should  delight  to  be  with  those  who  acknowledge  and 
rejoice  in  the  happiness  of  his  present  state  ;  should 
love  all  such  as  esteem  and  admire  him ;  should  be 
ready  to  proclaim  war  with  all  who  are  not  of  his 
party,  and,  like  the  Pharisees,  should  be  disposed  to 
compass  sea  and  land  in  order  to  make  one  proselyte. 

VIII.  That  comfort  and  joy  appear  to  follow  awaken¬ 
ings  and  convictions  of  conscience  in  a  certain  order ,  is 
no  proof  that  religious  affections  are  truly  gracious,  or 
that  they  are  not. 

Many  persons  are  prejudiced  aginist  all  religious 
experience,  in  which  high  affections  of  joy  follow 
great  distress  and  terror.  But  such  prejudices  derive 


Part  II.]  TO  DISTINGUISH  AFFECTIONS.  Od 

no  encouragement  either  from  reason  or  from  Scrip¬ 
ture.  Surely  it  cannot  be  unreasonable,  that  before 
God  delivers  us  from  a  state  of  sin,  and  liability  to 
everlasting  wo,  he  should  give  us  some  consideiable 
sense  of  the  evil  from  which  he  delivers  us,  in  order 
that  we  may  know  and  feel  the  importance  of  salva¬ 
tion,  and  be  enabled  to  appreciate  the  value  of  what 
God  is  pleased  to  do  for  us.  As  those  who  are  saved 
are  successively  in  two  extremely  different  states 
first  in  a  state  of  condemnation,  and  then  in  a  state  of 
justification  and  blessedness — and  as  God,  in  the  sal¬ 
vation  of  men,  deals  with  them  as  rational  and  intelli¬ 
gent  creatures— it  appears  agreeable  to  his  wisdom, 
that  those  who  are  saved  should  be  made  sensible  ol 
their  being  in  those  two  different  states.  In  the  first 
place,  that  they  should  be  made  sensible  of  their  state 
of  condemnation  ;  and  afterward,  of  their  state  of  de¬ 
liverance  and  happiness :  that  they  should  be  made  to 
feel  their  absolute  need  of  a  Savior,  and  then  be  con¬ 
vinced  of  the  sufficiency  of  Christ,  and  the  perfect- 
readiness  with  which  God  is  always  disposed  to  exer¬ 
cise  mercy  through  him. 

And  that  it  is  the  manner  of  God,  in  dealing  with 
men,  first  to  lead  them  into  the  wilderness,  and  then 
to  speak  comfortably  to  them— to  bring  them  into  dis¬ 
tress,  and  make  them  feel  their  own  helplessness,  and 
absolute  dependence  on  his  power  and  grace,  before 
he  appears  to  work  any  deliverance  for  them,  is  abun¬ 
dantly  evident  from  Scripture.  Before  God  delivered 
the  children  of  Israel  out  of  Egypt,  they  were  pre¬ 
pared  for  it  by  being  made  to  see  the  wretchedness  of 
their  condition,  and  to  cry  unto  him  because  of  their 
hard  bondage.  Exod.  2  :  23,  and  5  :  19.  And  before 
God  wrought  that  great  deliverance  for  them  at  the 


64 


WHAT  ARE  NO  SIGNS 


[Part  II. 


Red  Sea,  they  were  brought  into  great  distress :  the 
wilderness  had  shut  them  in ;  they  could  not  turn 
either  to  the  right  hand  or  to  the  left ;  the  Red  Sea 
was  before  them,  and  the  Egyptian  host  behind  them; 
they  were  brought  to  see  that  they  could  do  nothing 
for  themselves,  and  that  if  God  did  not  help  them  they 
should  be  immediately  swallowed  up — then  God  ap¬ 
peared,  and  turned  their  cries  into  songs.  Instances 
of  this  kind,  recorded  in  Scripture,  are  numerous:  See 
Deut.  8  :  2-16;  Luke,  8  :  43,  44;  Matt.  15  :  22;  2  Cor. 
1  :  8-10 ;  Matt.  8  :  24-26  ;  Lev.  13  :  45 ;  Jer.  3  :  23-25. 

And  if  we  consider  those  extraordinary  manifesta¬ 
tions  which  God  made  of  himself  to  some  of  the  saints 
of  old,  we  shall  find  his  dealings  with  them  were  simi¬ 
lar.  It  was  so  with  Abraham :  first  a  “  horror  of  great 
darkness  fell  upon  him ;”  and  then  God  revealed  him¬ 
self  to  him  in  the  most  animating  promise.  Gen. 
15  :  12,  13.  It  was  so  with  Moses  at  Mount  Sinai: 
first,  God  appeared  to  him  in  all  the  terrors  of  his 
dreadful  majesty,  so  that  this  eminent  servant  of  the 
Lord  said,  “  I  exceedingly  fear  and  tremble ;”  and  then 
he  made  all  his  goodness  to  pass  before  him,  and  pro¬ 
claimed  his  name,  “  The  Lord  God,  merciful  and  gra¬ 
cious,”  &c.  It  was  so  with  Elijah:  first,  there  was  a 
stormy  wind,  and  earthquake,  and  devouring  fire;  and 
then  a  still,  small  voice,  1  Kings,  19  :  11,  12.  It  was 
so  with  Daniel :  he  first  saw  the  countenance  of  Christ, 
as  lightning,  which  terrified  and  caused  him  to  faint 
away ;  and  then  he  was  strengthened  and  refreshed 
by  such  comfortable  words  as  these,  “  O,  Daniel,  a 
man  greatly  beloved,  fear  not;  peace  be  unto  thee;  be 
strong,  yea,  be  strong.”  Daniel,  10  :  19. 

But  there  are  many  things  in  Scripture  which  more 
directly  show  that  this  is  the  ordinary  way  in  which 


65 


Part  II.]  TO  DISTINGUISH  AFFECTIONS. 

God  manifests  himself,  through  Christ,  in  the  work  of 
grace  on  the  hearts  of  sinners.  The  prodigal  son 
spends  all  he  has,  is  brought  to  feel  his  ciicumstances, 
to  humble  himself,  and  to  own  his  unworthiness,  befoie 
he  is  received  and  feasted  by  his  father.  Luke,  15  : 11, 
&c.  The  servant  who  owed  his  lord  ten  thousand 
talents  is  first  reminded  of  his  debt;  sentenced  to  be 
sold,  with  his  wife  and  his  children,  in  order  that  pay¬ 
ment  may  be  made ;  and  thus  he  is  humbled  and 
brought  to  own  the  whole  debt  to  be  just ;  and  then  all 
is  forgiven  him.  Our  first  parents,  after  they  had 
sinned,  were  terrified  by  the  majesty  and  justice  of 
God;  and  had  their  sin,  with  its  aggravation,  set  before 
them  by  their  judge,  before  they  were  relieved  by  the 
promise  of  the  Seed  of  the  woman.  It  seems  to  be 
the  natural  import  of  the  word  Gospel,  glad  tidings , 
that  it  is  news  of  deliverance  and  salvation,  after  great 
fear  and  distress. 

And  if  it  is  really  the  way  in  which  God  proceeds 
before  he  communicates  the  comfort  of  deliverance, 
to  give  men  a  considerable  sense  of  the  greatness  of 
their  sins,  and  the  dreadful  nature  of  the  punishment 
to  which  they  are  exposed  ;  surely  it  is  not  unreason  • 
able  to  suppose  that  persons,  at  least  in  general,  while 
under  these  impressions,  should  have  great  distress 
and  terrible  apprehensions  of  mind. 

From  these  things  it  appears  to  be  very  unreasona¬ 
ble  in  professing  Christians  to  object  against  the  spi¬ 
ritual  nature  of  comfortable  and  joyful  affections,  be¬ 
cause  they  were  preceded  by  alarming  apprehensions 
and  great  distress  of  mind. 

And,  on  the  other  hand,  we  must  not  conclude  that 
comfort  and  joy  are  of  the  right  kind,  because  the} 

6* 


66 


WHAT  ARE  NO  SIGNS 


[Part  II. 


succeed  great  terrors,  and  dreadful  fears  of  hell. 
Some  persons  lay  considerable  weight  upon  this  cir¬ 
cumstance,  regarding  great  terrors  as  an  evidence  of 
a  great  work  of  the  law  wrought  upon  the  heart,  well 
preparing  the  mind  for  solid  comfort ;  not  considering 
that  terror,  and  a  conviction  of  conscience,  are  different 
things.  For  though  convictions  of  conscience  often 
produce  terror,  they  do  not  consist  in  it :  terrors  not 
unfrequently  arise  from  other  causes.  Convictions  of 
conscience,  produced  by  the  Spirit  of  God,  consist  in 
conviction  of  the  sinfulness,  both  of  the  heart 
and  the  practice ;  and  of  the  dreadful  guilt  of  sin,  as 
committed  against  a  God  of  infinite  holiness  and  strict 
justice,  and  who  therefore  cannot  allow  it  to  go  un¬ 
punished.  But  there  are  some  persons  who  have  fright¬ 
ful  apprehensions  of  hell,  who  appear  to  have  very 
slight  convictions  of  the  sinfulness  of  their  hearts  and 
lives.  The  devil,  if  permitted,  can  terrify  men,  as 
well  as  the  Spirit  of  God :  it  is  a  work  natural  to  him, 
and  he  has  many  ways  of  performing  it  so  as  to  pro¬ 
duce  no  good. 

The  terrors  which  some  persons  experience  are 
very  much  owing  to  their  particular  constitutions  and 
tempers.  Nothing  is  more  manifest  than  that  some 
persons  are  of  such  a  temper  and  frame  of  mind,  that 
their  imaginations  are  more  strongly  impressed  with 
every  thing  that  affects  them,  than  the  imaginations  of 
others  would  be  under  similar  circumstances.  The 
impression  on  their  imaginations  re-acts  on  their  affec¬ 
tions  and  raises  them  still  higher:  and  so  affection  and 
imagination  operate  reciprocally,  till  the  latter  is  raised 
to  an  extravagant  height.  Such  persons  lose  all  pos¬ 
session  of  themselves. 

Some  professors  speak  of  the  clear  view  they  have 


Part  II.]  TO  DISTINGUISH  AFFECTIONS.  67 

of  their  wickedness,  who,  if  we  examine  them,  prove 
to  have  little  or  no  convictions  of  conscience.  They 
complain  of  a  dreadfully  hard  heart,  when  in  reality 
they  feel  none  of  those  things  wherein  the  hardness 
of  the  human  heart  consists.  They  complain  of  a 
dreadful  load  of  sin,  and  of  deep  depravity,  when  they 
have  no  view  of  any  thing  wherein  the  heinous  nature 
of  sin,  and  the  depravity  of  the  human  heart,  consist. 
They  tell  us  how  their  sins  are  set  in  order  before  them, 
when  in  reality  they  are  not  penitentially  affected  by 
any  one  sin  of  which  they  have  been  guilty. 

If  persons  have  great  terrors,  which  really  proceed, 
from  the  awakening  and  convincing  influence  of  the 
Spirit  of  God,  it  does  not  thence  follow  that  their  ter¬ 
rors  must  necessarily  issue  in  true  comfort.  7  he  un¬ 
mortified  depravity  of  the  heart  may  quench  the  Spirit 
of  God,  and  thus  lead  to  presumptuous  and  self-exalt¬ 
ing  hopes. 

Again;  if  comfort  and  joy  not  only  follow  great 
alarm  and  terror,  but  if  there  is  also  an  appearance  of 
such  preparatory  convictions  and  humiliation,  arising 
very  distinctly,  in  such  order  and  in  such  a  way  as 
have  frequently  been  observed  in  true  converts— this 
is  no  certain  proof  that  the  light  and  comfort  which  fol¬ 
low  are  evangelical  and  saving;  and  for  these  reasons. 

(1.)  As  the  devil  can  counterfeit  the  operations  and 
graces  of  the  Holy  Spirit,  so  he  can  counterfeit  what¬ 
ever  is  preparatory  to  the  communications  of  grace. 
If  Satan  can  counterfeit  those  operations  of  the  Spirit 
of  God  which  are  special  and  sanctifying,  much  more 
easily  can  he  imitate  those  which  are  common,  and  of 
which  men,  while  they  are  yet  his  own  children,  are 
not  unfrequently  the  subjects.  It  is  abundantly  evident 
that  there  is  false  humility,  as  well  as  false  comfort. 


68 


WHAT  ARE  NO  SIGNS 


[Part  II. 

Saul,  though  a  very  wicked  man,  of  a  haughty  spirit, 
and  a  great  king,  when  brought,  by  the  conviction  of 
sin,  to  condemn  himself  before  David,  one  of  his  sub¬ 
jects,  and  one  whom  he  had  long  hated  and  treated  as 
an  enemy,  cries  out,  “  Thou  art  more  righteous  than 
I ;  for  thou  hast  rewarded  me  good,  'whereas  I  have 
rewarded  thee  evil  !”  And  at  another  time,  “  I  have 
sinned — I  have  played  the  fool,  and  have  erred  exceed¬ 
ingly.”  1  Sam.  24 :  16,  17,  and  26  :  21.  And  yet  Saul, 
at  that  time,  seems  to  have  had  very  little  of  the  divine 
influences,  this  being  after  the  Spirit  of  God  had  de¬ 
parted  from  him,  and  an  evil  spirit  had  troubled  him. 
If,  then,  this  proud  monarch  was  brought  to  humble 
himself  so  low  before  a  subject  whom  he  hated,  we 
may  doubtless  exhibit  appearances  of  great  conviction 
and  humiliation  before  God,  while  we  yet  remain 
enemies  to  him.  There  is  often,  in  men  who  are  ter¬ 
rified  through  the  fear  of  hell,  a  great  appearance  of 
being  brought  from  a  dependence  on  their  own  right¬ 
eousness,  when  they  are  not  in  all  respects  brought 
from  such  dependence.  They  have  only  exchanged 
one  way  of  trusting  in  their  own  righteousness  for 
another,  which  is  less  obvious.  Very  often  a  great 
degree  of  discouragement,  as  to  some  things  upon 
which  they  were  accustomed  to  depend,  is  taken  for 
humiliation,  and  denominated  submission  to  God; 
though  it  is  no  real  submission,  but  arises  from  some 
secret  compromise  which  is  difficult  to  be  discovered. 

(2.)  If  the  operations  of  the  Holy  Spirit,  in  the  con¬ 
viction  and  comfort  of  real  converts,  may  be  counter¬ 
feited,  the  order  of  them  may  also  be  counterfeited. 
When  counterfeits  are  made,  no  divine  power  is  needed 
for  the  purpose  of  arranging  them  in  a  certain  order ; 
and  therefore  no  order,  or  method  of  operation  and 
experience,  is  any  certain  proof  of  their  divinity. 


69 


Part  II. J  TO  DISTINGUISH  AFFECTIONS. 

(3.)  We  have  no  decisive  rule  by  which  we  can 
ascertain  how  far  the  Spirit  of  God  may  proceed  in 
the  w'ork  of  conviction,  without  producing  a  real  con¬ 
version.  There  is  no  necessary  connection  between 
any  thing  that  a  natural  man  may  experience,  and  the 
saving  grace  of  the  Holy  Spirit.  And  therefore  we 
do  not  find  that  any  legal  convictions,  or  any  comforts 
following  such  convictions,  in  any  certain  method  or 
order,  are  ever  mentioned  in  Scripture  as  a  certain 
proof  of  grace,  or  any  thing  peculiar  to  the  saints; 
although  we  do  find  that  gracious  operations  and  effects 
themselves,  are  so  mentioned  times  almost  without 
number.  This  should  be  enough  with  Christians: 
they  should  be  willing  to  receive  the  word  of  God, 
rather  than  their  own  experience  and  conjectures,  as 
their  sufficient  guide  in  judging  of  their  state  in  the 
sight  of  God. 

(4.)  Experience  very  powerfully  strengthens  the 
conclusion,  that  persons  seeming  to  have  convictions 
and  comfort  following  each  other  in  such  a  method 
and  order  as  may  frequently  be  observed  in  true  con¬ 
verts,  is  no  proof  of  grace.  I  appeal,  upon  this  subject, 
to  those  ministers  who  have  had  much  to  do  with  souls 
in  the  late  extraordinary  season.  They  will  affirm,  I 
have  no  doubt,  that  they  have  known  many  who  do 
not  prove  well,  who  gave  a  fair  account  of  their  expe¬ 
rience,  and  seemed  to  have  been  converted  in  that 
order  and  method  which  has  generally  been  insisted 
on  as  the  order  in  which  the  Spirit  of  God  operates  in 
conversion. 

And  as  the  appearance  of  this  distinctness  and  re¬ 
gularity  with  regard  to  method,  is  no  certain  proof 
that  a  person  is  converted,  so  the  absence  of  it  is  no 


70 


WHAT  ARE  NO  SIGNS 


fPart  II. 


decisive  evidence  that  a  person  is  not  converted.  For 
though  it  might  be  made  evident,  on  Scripture  princi¬ 
ples,  that  a  sinner  cannot  be  brought  heartily  to  receive 
Christ  as  his  Savior,  who  is  not  convinced  of  his  sin, 
his  helplessness,  and  his  just  desert  of  eternal  con¬ 
demnation;  and  that  therefore  such  convictions  must 
be  some  way  included  in  what  is  wrought  in  his  soul; 
yet  nothing  proves  it  to  be  necessary,  that  all  those 
things  which  are  presupposed  or  implied  in  an  act  of 
faith  in  Christ,  must  be  wrought  in  the  soul  in  so 
many  successive  and  separate  works  of  the  Spirit  that 
shall  each  one  be  obvious  and  manifest ;  on  the  con¬ 
trary,  sometimes  the  change  at  first  is  like  a  confused 
chaos,  so  that  we  know  not  what  to  make  of  it.  The 
manner  in  which  the  Holy  Spirit  operates  in  those 
who  are  born  of  God  is  very  often  exceedingly  mys¬ 
terious  :  the  effects  only  of  those  operations  are  dis¬ 
cernible.  It  is  to  be  feared  that  some  have  gone  too 
far  in  attempting  to  direct  the  Spirit  of  the  Lord,  and 
to  mark  out  his  footsteps  for  him.  Experience  clearly 
shows,  that  we  cannot  trace  the  operations  of  the  Holy 
Spirit  in  the  conversion  of  some  who  afterward  prove 
the  best  of  Christians.  He  does  not  proceed  discerni- 
bly  in  the  steps  of  any  particular,  established  scheme, 
by  any  means  so  often  as  is  imagined.  A  rule  received 
and  established  by  common  consent,  has  very  great, 
though  to  many  persons  an  insensible  influence  in 
forming  their  notions  of  the  process  of  their  own  ex¬ 
perience.  I  know  very  well  how  they  proceed  as  to 
this  matter,  for  I  have  had  frequent  opportunities  of 
observing  their  conduct.  Very  often  their  experience, 
at  first  appears  like  a  confused  chaos,  but  then  those 
parts  are  selected  which  bear  the  nearest  resemblance 
to  such  particular  steps  as  are  insisted  on  ;  and  these 


Part  II.]  TO  DISTINGUISH  AFFECTIONS.  71 

are  dwelt  upon  in  their  thoughts,  and  spoken  of  from 
time  to  time,  till  they  grow  more  and  more  conspi¬ 
cuous  in  their  view,  and  other  parts  which  are  neg¬ 
lected  grow  more  and  more  obscure.  Thus  what  they 
have  experienced  is  insensibly  strained,  so  as  to  bring 
it  to  an  exact  conformity  to  the  scheme  already  esta¬ 
blished  in  their  minds.  And  it  becomes  natural  also 
for  ministers,  who  have  to  deal  with  those  who  insist 
upon  distinctness  and  clearness  of  method,  to  do  so  too. 
But  yet  so  much  has  been  seen  of  the  operations  of  the 
Spirit  of  God  of  late,  that  those  who  have  had  much 
to  do  with  souls  and  are  not  blinded  by  prejudice,  must 
know  that  the  Holy  Spirit  is  so  exceedingly  various 
in  the  manner  of  his  operations,  that,  in  many  cases,  it 
is  impossible  to  trace  him.  , 

What  we  have  principally  to  do  with,  in  our  in¬ 
quiries  into  our  owTn  state,  or  in  the  directions  we  give 
to  others,  is  the  nature  of  the  effects  which  God  has 
produced  m  the  soul.  We  are  often,  in  Scripture,  di¬ 
rected  to  try  ourselves  by  the  nature  of  the  fruits  of 
the  Spirit ;  but  no  where  by  the  method  in  which  the 
Spirit  produces  those  fruits.  Many  persons  greatly 
err  in  their  notions  of  a  clear  work  of  conversion ;  call¬ 
ing  that  clear  in  which  the  successive  steps  of  influ¬ 
ence,  and  the  method  of  experience,  are  most  discern¬ 
ible  ;  whereas  that  is  the  clearest  wrork  of  conversion 
in  which  the  spiritual  nature  of  the  work  is  most 
evident. 

IX.  That  they  lead  us  to  spend  much  time  in  reli¬ 
gion ,  and  to  be  zealously  engaged  in  the  external  duties 
of  icorship,  is  no  proof  either  that  our  affections  rela¬ 
tive  to  these  things  are  truly  gracious,  or  that  they 
are  not.  ' 

That  they  spend  so  much  time  in  reading,  praying, 


72 


WHAT  ARE  NO  SIGNS 


[Part  II. 


singing,  hearing  sermons,  and  similar  exercises,  has, 
of  late,  been  urged  as  an  argument  against  the  religious 
affections  of  some  professors.  It  is  clear  from  Scrip¬ 
ture,  that  true  grace  very  much  tends  to  produce  in  us 
a  delight  in  such  religious  exercises.  This  was  the 
case  with  Anna  the  prophetess :  “  She  departed  not 
from  the  temple,  but  served  God  with  fastings,  and 
prayer  night  and  day.”  Luke,  2  :  37.  This  was  the 
case  also  with  the  primitive  Christians  in  Jerusalem  : 
“  and  they  continued  daily  with  one  accord  in  the  tem¬ 
ple  ;  and  breaking  bread  from  house  to  house,  did  eat 
their  meat  with  gladness  and  singleness  of  heart,  prais¬ 
ing  God.”  Acts,  2  :  46,  47.  Grace  disposed  Daniel  to 
delight  in  the  duty  of  prayer,  and  to  attend  to  it  so¬ 
lemnly  three  times  a  day.  It  had  the  same  effect  with 
regard  to  David :  “  Evening,  morning,  and  at  noon, 
will  I  pray.”  Psalm  55  :  17.  Grace  disposes  the  saints 
to  delight  in  singing  the  praises  of  God  :  “  Praise  ye 
the  Lord ;  for  it  is  good  to  sing  praises  unto  our  God : 
for  it  is  pleasant,  and  praise  is  comely.”  Psalm  147  :  1. 
See  also  Psalm  135  :  3.  It  disposes  them  to  love  the 
public  worship  of  God  :  “  Lord,  I  have  loved  the  habi¬ 
tation  of  thy  house,  the  place  where  thine  honor  dwell- 
eth.”  Psalm  26  :  8.  See  also  Psalm  27  :  4,  and  84. 
This  is  the  nature  and  tendency  of  true  grace. 

But  on  the  other  hand,  our  being  disposed  to  abound 
in  the  external  exercises  of  religion,  and  to  spend  much 
time  in  them,  is  no  certain  proof  of  grace ;  because 
such  a  disposition  is  found  in  many  persons  who 
evidently  have  no  grace.  The  Israelites  of  old,  whose 
services  were  abominable  to  God,  attended*  the  new 
moons,  and  Sabbaths,  and  the  calling  of  assemblies : 
they  spread  forth  their  hands  and  made  many  prayers. 


Tart  II.]  TO  DISTINGUISH  AFFECTIONS.  73 

Isaiah,  1  :  12-15.  The  Pharisees  made  long  prayers, 
and  fasted  twice  ill  the  week.  False  religious  affections 
may  lead  persons  to  be  loud  and  earnest  in  prayer : 
“Ye  shall  not  fast  as  ye  do  this  day ,  to  cause  your 
voice  to  be  heard  on  high.”  Isaiah,  58  :  4.  A  kind  of 
religion  which  is  not  spiritual  or  saving,  may  cause 
men  to  delight  in  religious  duties  and  ordinances : 
“Yet  they  seek  me  daily,  and  delight  to  know  my 
ways,  as  a  nation  that  did  righteousness,  and  forsook 
not  the  ordinance  of  their  God :  they  ask  of  me  the 
ordinances  of  justice  :  they  take  delight  in  approach¬ 
ing  to  God.”  Isaiah,  58  :  2.  Persons  under  the  influ¬ 
ence  of  false  religion  may  delight  in  hearing  the  word 
of  God  preached.  This  was  the  case  with  the  hearers 
of  Ezekiel :  “  And  they  come  unto  thee  as  the  people 
cometh,  and  they  sit  before  thee  as  my  people,  and 
they  hear  thy  words,  but  they  will  not  do  them ;  for 
with  their  mouth  they  show  much  love,  but  their 
heart  goeth  after  their  covetousness.  And  lo,  thou  art 
unto  them  as  a  very  lovely  song  of  one  that  hath  a 
pleasant  voice,  and  can  play  well  on  an  instrument; 
for  they  hear  thy  words,  but  they  do  them  not.”  Ezek. 
33  :  31,  32.  See  also  Mark,  6  :  20;  John,  5  :  35. 

Experience  shows  that  persons,  from  the  influence 
of  false  and  eroneous  views,  may  be  induced  to  abound 
in  the  external  services  of  religion,  so  as  to  devote  al¬ 
most  the  whole  of  their  time  to  them.  Formerly  a 
sort  of  people  were  very  numerous  in  the  Romish 
church,  called  recluses,  who  forsook  the  society  of 
mankind  and  shut  themselves  up  in  narrow  cells, 
vowing  never  more  to  see  the  face  of  any  human  be¬ 
ing,  (except  in  case  of  sickness,)  and  to  spend  all  their 
days  in  the  exercises  of  devotion  and  converse  with 
God.  There  were  also  in  former  times  a  great  num- 

7 


74 


WHAT  ARE  NO  SIGNS 


[Fart  12 

ber  of  hermits  and  anchorites,  who  forsook  the  world 
in  order  to  spend  their  days  in  religions  contempla¬ 
tion,  and  in  the  exercises  of  devotion,  in  lonely  deserts. 
Some  of  them  had  no  dwelling  places  but  the  caves  in 
the  mountains,  nor  any  food  but  the  spontaneous  pro¬ 
ductions  of  the  earth. 

X.  That  they  very  much  dispose  us  in  words  to 
praise  and  glorify  God,  is  no  proot  that  our  most 
zealous  affections  are  truly  gracious;  or  that  they  are 
not.  This  indeed  is  implied  in  what  has  just  now  been 
observed ;  but  as  great  stress  has  been  laid  upon  this 
circumstance,  I  thought  it  deserved  a  more  particular 
consideration. 

No  Christian  will  make  it  an  argument  against  any 
professor  that  he  seems  to  have  such  a  disposition ; 
neither  can  it  with  propriety  be  regarded  as  an  evidence 
infavov  of  any  professor;  if  it  is  duly  considered,  that 
without  grace  we  may  possess  high  affections  toward 
God,  and  in  consequence  of  this  may  be  inclined  to 
speak  much  and  very  earnestly  about  those  things  by 
which  we  are  affected.  It  will  appear  more  evidently 
that  this  is  no  certain  indication  of  grace,  if  we  con¬ 
sider  the  information  which  the  Scriptures  give  upon 
this  subject.  See  Mark,  2  :  12 ;  9:8;  Luke,  5  :  ^6 ; 
Matt.  15  :  31 ;  Luke,  7  :  16 ;  4  :  15.  The  multitude 
praised  the  Lord  Jesus  with  loud  voices  a  little  before 
he  was  crucified,  crying,  u  Hosanna  to  the  Son  of 
David,  blessed  is  he  that  cometh  in  the  name  of  the 
Lord,  hosanna  in  the  highest.”  And  we  are  told,  that 
after  the  ascension  of  Christ,  when  the  Apostles  had 
healed  the  impotent  man,  “  all  men  glorified  God  for 
that  which  was  done.”  Acts,  4  :21.  When  the  Gentiles, 
in  Antioch  of  Pisidia,  heard  from  Paul  and  Barnabas, 
that  God  would  reject  the  Jews,  and  take  the  Gentiles 


Part  II. J  TO  DISTINGUISH  AFFECTIONS.  75 

to  be  his  people,  they  “  glorified  the  word  of  the  Lord ;” 
but  all  who  did  so  were  not  true  believers.  See  Acts, 
13  :  48.  The  children  of  Israel  sang  the  praises  of 
God  at  the  Red  Sea,  but  they  soon  forgat  his  works. 

That  we  are  greatly  affected  by  the  unmerited  favor 
of  God,  and  are  very  much  disposed  to  extol  and  mag¬ 
nify  free  grace,  is  no  certain  proof  that  we  are  gracious¬ 
ly  affected.  Those  who  yet  remain  with  unmortified 
pride  and  enmity  against  God  may  exclaim  against 
their  unworthiness,  and  magnify  his  undeserved  good¬ 
ness  to  them,  from  no  higher  a  principle  than  that 
which  actuated  Saul;  who,  while  he  remained  with 
unsubdued  enmity  against  David,  was  brought  to  cry 
out,  “  I  have  played  the  fool,  and  have  erred  exceed¬ 
ingly  ;”  and  with  great  apparent  affection  and  admira¬ 
tion,  to  extol  the  unmerited  kindness  of  David  toward 
him.  I  Sam.  24  :  16-19,  and  26  :  21.  The  account  we 
have  of  Nebuchadnezzar  and  Darius  are  illustrative  of 
this  subject.  See  Dan.  3  :  28-30;  4  :  1,  2,  3,  34,  35,  3/, 
and  6  :  25-27. 

XI.  That  they  fill  us  with  strong  confidence,  as  to 
the  divine  origin  of  our  experience  and  the  safety  of 
our  state,  is  no  proof  either  that  our  religious  affec¬ 
tions  are  truly  gracious,  or  that  they  are  not. 

It  is  argued  by  some,  that  those  persons  are  deluded 
who  profess  to  be  assured  of  the  goodness  of  their 
state,  and  to  have  no  doubts  respecting  their  interest 
in  the  favor  of  God.  They  suppose  that  there  is  no 
such  thing  to  be  expected  in  the  Church  of  God  as  a 
full  assurance  of  hope;  unless  it  is  under  some  very 
extraordinary  circumstances.  This  is  contrary  to  the 
doctrine  of  the  first  Protestants,  maintained  by  their 
most  celebrated  writers  against  the  Papists ;  as  well  as 
contrary  to  the  whole  tenor  of  Scripture.  It  is  very 


76 


WHAT  ARE  NO  SIGNS 


[Part  II. 


evident,  that  assurance  was  a  common  privilege  with 
the  saints,  of  whom  we  have  a  particular  account  in 
Scripture.  God  in  the  clearest  and  most  positive  man¬ 
ner,  revealed  and  testified  his  special  favor  to  Noah, 
Abraham,  Isaac,  Moses,  Daniel,  and  others.  Job  often 
speaks  of  his  sincerity  and  uprightness  with  the  great¬ 
est  confidence,  frequently  calling  God  to  witness  :  I 
know,”  says  he,  “  that  my  Redeemer  liveth,  and  that 
I  shall  see  him  for  myself,  and  not  another.”  Job,  19  : 
25,  &c.  David,  in  the  book  of  Psalms,  speaks  almost 
every  where,  without  any  hesitation,  and  in  the  most 
confident  manner,  of  God  as  his  God;  glorying  in  him 
as  his  portion  and  heritage,  his  rock  and  confidence, 
his  shield  and  high  tower,  &c.  &c.  llezekiah  appeals 
to  God,  as  knowing  that  he  had  “  walked  before  him 
in  truth  and  with  a  perfect  heart.”  2  Kings,  20  :  3. 
Jesus  Christ,  in  his  last  discourse  with  iiis  eleven  dis¬ 
ciples,  often  declares  his  special  and  everlasting  love  to 
them,  in  the  clearest  terms ;  and  promises  them  a  future 
participation  with  him  in  his  glory,  in  the  most  abso¬ 
lute  manner.  This  he  did,  as  he  tells  them,  that  their 
joy  might  be  full.  John,  15  :  11.  See  also  16  :  33.  He 
concluded  this  discourse  with  a  prayer,  in  which  he 
speaks  of  them  to  his  Father,  in  their  presence,  as  hav¬ 
ing  all  of  them  savingly  known  him.  He  declares  that 
they  Avere  not  of  the  world,  and  that  he  spake  these 
things,  to  the  end  that  his  joy  might  be  fulfilled  in  them. 
Hence  it  appears  agreeable  to  the  designs  of  Christ,  and 
his  various  dispensations  in  reference  to  his  Church, 
that  there  should  be  provision  made  that  his  saints 
should  have  the  full  assurance  of  their  future  glory. 

The  Apostle  Paul,  throughout  all  his  epistles,  speaks 
in  the  language  of  assurance ;  perpetually  declaring  his 
6pecial  relation  to  Christ,  his  Lord,  and  Master,  and  Re- 


Part  II. J  TO  DISTINGUISH  AFFECTIONS.  77 

deemer,  and  invariably  expressing  his  firm  expectation 
of  the  future  and  everlasting  reward.  It  would  be  al¬ 
most  endless  to  notice  all  the  passages  to  this  effect 
which  might  be  enumerated  :  I  will  mention  four  only ; 
“  Christ  liveth  in  me ;  and  the  life  which  I  now  live  in 
the  flesh  I  live  by  the  faith  of  the  Son  of  God,  who 
loved  me,  and  gave  himself  for  me.”  Gal.  2  :  20.  “  For 
to  me  to  live  is  Christ,  and  to  die  is  gain.”  Phil.  1  :  21. 
“ 1  know  whom  I  have  believed,  and  I  am  persuaded 
that  he  is  able  to  keep  that  which  I  have  committed 
unto  him  against  that  day.”  2  Tim.  1  :  12.  “  I  have 

fought  a  good  fight,  I  have  finished  my  course,  I  have 
kept  the  faith :  henceforth  there  is  laid  up  for  me  a 
crown  of  righteousness,  which  the  Lord,  the  righteous 
Judge,”  will  “  give  me  at  that  day.”  2  Tim.  4  :  7,  8. 

The  nature  of  the  covenant  of  grace,  and  the  de¬ 
clared  intention  of  God  in  the  appointment  and  consti¬ 
tution  of  that  covenant,  clearly  show  that  ample  pro¬ 
vision  has  been  made  in  order  that  the  saints  may  en¬ 
joy  an  assured  hope  of  eternal  life.  This  covehant  is 
“  ordered  in  all  things  and  sure.”  The  promises  are 
explicit,  and  often  repeated.  The  design  of  God  in  this 
provision  is,  no  doubt,  that  the  heirs  of  promise  may 
have  a  full  assurance  of  their  future  glory  :  “  "V\  herein 
God,  willing  more  abundantly  to  show  unto  the  heirs 
of  promise  the  immutability  of  his  counsel,  confirmed 
it  by  an  oath ;  that  by  two  immutable  things,  in  which 
it  was  impossible  for  God  to  lie,  we  might  have  a  strong 
consolation,  who  have  fled  for  refuge  to  lay  hold  upon 
the  hope  set  before  us.”  Heb.  6  :  17,  18.  But  all  this 
would  be  in  vain,  as  to  any  such  purpose,  if  the  know¬ 
ledge  of  our  interest  in  them,  in  ordinary  cases,  was 
not  attainable.  For  the  promises  of  God,  let  them  be 
ever  so  certain  as  to  their  accomplishment,  can  afford 


78 


WHAT  ARE  NO  SIGNS 


[Part  II. 


strong  hope  and  consolation  only  so  far  as  we  enjoy 
the  assurance  of  their  applying  to  ourselves.  And  in 
vain  is  provision  made  in  Jesus  Christ,  that  believers 
may  be  perfect  as  pertaining  to  the  conscience,  (Heb. 
9:9;)  if  assurance  of  freedom  from  the  guilt  of  sin  is 
not  attainable. 

It  further  appears  that  assurance  is  not  only  attain¬ 
able  in  some  extraordinary,  but  also  in  ordinary  cases ; 
for  believers,  in  general,  are  exhorted  to  give  all  dili¬ 
gence  to  make  their  calling  and  election  sure.  2  Pet. 

1  :  5,  10.  It  is  spoken  of  as  something  very  blameable 
in  Christians,  not  to  know  whether  Christ  be  in  them 
or  not :  “  Know  ye  not  your  own  selves,  how  that 
Jesus  Christ  is  in  you,  except  ye  be  reprobates?” 

2  Cor.  13:5.  St.  Paul  says,  “  I  therefore  so  run,  not 
as  uncertainly.”  1  Cor.  9  :  26.  And  to  add  no  more,  it 
is  evident  that  Christians  may,  in  general,  know  their 
interest  in  the  saving  benefits  of  Christianity,  because 
the  Apostles  tell  us  by  what  means  they  did  so :  “  Now 
we  have  received,  not  the  spirit  of  the  world,  but  the 
spirit  which  is  of  God ;  that  we  might  know  the  things 
that  are  freely  given  to  us  of  God.”  1  Cor.  2  :  12. 
“  And  hereby  we  do  know  that  we  know  him,  if  we 
keep  his  commandments.”  1  John,  2  :  3.  “  But  whoso 
keepeth  his  word,  in  him  verily  the  love  of  God  is  per¬ 
fected  :  hereby  we  know  that  we  are  in  him.”  Verse  5. 
;c  We  know  that  we  have  passed  from  death  unto  life, 
because  we  love  the  brethren.”  3  :  14.  “  Hereby  we 
know  that  we  are  of  the  truth,  and  shall  assure  our 
hearts  before  him.”  Verse  14.  “  Hereby  we  know  that 
he  abideth  in  us,  by  the  Spirit  which  he  hath  given 
us.”  Verse  24.  See  also  4  :  13,  and  5  :  2,  and  19. 

It  must  therefore  be  very  unreasonable  to  conclude 
that  persons  are  hypocrites,  merely  because  they  ap 
pear  to  have  no  doubt  of  their  salvation. 


TO  DISTINGUISH  AFFECTIONS. 


79 


Part  II.  J 


Cn  the  other  hand,  there  is  no  sufficient  reason  to 
conclude  that  men  are  saints,  and  that  their  affections 
are  gracious,  merely  because  those  affections  are  at¬ 
tended  by  a  high  degree  of  confidence.  Nothing  can 
be  argued  from  such  confidence,  let  it  be  ever  so  strong. 
If  we  observe  a  person  who  frequently,  and  without 
any  hesitation,  speaks  in  the  most  familiar  and  appro¬ 
priating  language  in  prayer;  who  uses  the  most  con¬ 
fident  expressions  as  to  the  goodness  of  his  state  ;  who 
appears  to  have  done  for  ever  with  self-examination, 
and  who  is  disposed  to  be  angry  with  those  who  inti¬ 
mate  their  doubts  as  to  his  spiritual  safety,  we  may, 
with  a  high  degree  of  probability,  conclude  that  all  is 
not  well.  Such  lofty,  violent  confidence  as  this,  is  not 
true  Christian  assurance;  it  savors  more  of  the  spirit 
of  the  Pharisees,  who  never  doubted  of  their  being 
the  most  eminent  of  saints ;  and  who,  when  Christ 
intimated  that  they  were  spiritually  blind,  despised 
the  suggestion.  John,  9  :  40.  If  such  persons  had  more 
of  the  spirit  of  the  Publican,  their  confidence  would 
have  more  of  the  assurance  of  one  who  humbly  trusts 
in  Christ,  and  has  no  confidence  in  himself.  If  we 
do  but  consider  the  natural  state  of  the  human  mind, 
and  how  much  the  unregenerate  are  under  the  influ¬ 
ence  of  spiritual  blindness  and  self-flattery,  we  shall 
not  at  all  wonder  at  the  high  opinion  which  they  en¬ 
tertain  of  their  own  goodness,  and  the  confidence  with 
which  they  express  themselves,  as  to  the  safety  of 
their  religious  circumstances  before  God. 

When  hypocrites  are  established  in  a  false  hope 
they  have  not  those  things  to  disturb  their  confidence 
which  are  often  the  occasion  of  doubt  to  the  real  saint. 
They  have  not  that  deep  sense  of  the  vast  importance 
of  a  sure  f  mudation,  and  that  dread  of  being  deceived 


80 


WHAT  ARE  NO  SIGNS 


[Part  II. 


The  comforts  of  a  true  saint  promote  caution,  and  a 
solemn  impression  upon  the  mind  of  the  infinite  holi¬ 
ness,  justice,  and  omniscience  of  the  supreme  Judge. 
But  false  comforts  banish  these  things,  and  dreadfully 
stupify  the  mind.  The  hypocrite  has  not  the  know¬ 
ledge  of  his  own  blindness,  and  the  deceitfulness  of 
his  own  heart ;  nor  that  low  opinion  of  his  own  un¬ 
derstanding, which  the  real  saint  possesses.  The  devil 
does  not  assault  the  hope  of  the  hypocrite  as  he  does 
the  hope  of  the  true  believer.  Satan  is  a  great  enemy 
to  evangelical  hope,  not  only  as  it  tends  greatly  to  the 
comfort  of  him  who  possesses  it,  but  also  as  it  tends 
very  much  to  promote  and  cherish  grace  in  the  heart, 
and  stimulate  to  strictness  and  diligence  in  the  Chris¬ 
tian  life.  But  he  is  no  enemy  to  the  hope  of  a  hypo¬ 
crite,  as  this  principle  tends  very  much  to  establish 
his  interest  in  those  who  are  under  its  influence.  A 
hypocrite  may  retain  his  hope  unmolested;  the  devil 
never  attempts  to  disturb  it.  But  perhaps  there  is  no 
true  Christian  whose  hope  is  not  assailed  by  Satan. 
He  tempted  Christ ;  and  the  servant  is  not  above  his 
master,  nor  the  disciple  above  his  Lord.  He  who  en¬ 
tertains  a  false  hope,  has  not  that  conviction  of  his 
depravity  which  the  saint  possesses  of  his.  The  sins 
of  a  real  Christian  appear  to  him  with  all  their  aggra¬ 
vations  ;  and  it  often  seems  a  very  mysterious  thing 
to  him  that  any  grace  can  be  consistent  with  such  de¬ 
pravity.  But  a  false  hope  hides  corruption,  so  that 
the  hypocrite  appears  clean  in  his  own  eyes. 

There  are  two  kinds  of  hypocrites;  the  one  are  de¬ 
ceived  by  their  morality  and  external  religion ;  the 
other  are  deceived  by  false  discoveries  and  elevations 
of  mind.  The  latter  often  declaim  against  dependence 
on  good  works,  and  talk  much  of  free  grace ;  but  at 


Part  II.]  TO  DISTINGUISH  AFFECTIONS.  Oi 

the  same  time  make  a  righteousness  of  their  discove¬ 
ries  and  experience.  These  two  kinds  of  professors, 
Mr.  Shepard,  in  his  Exposition  of  the  parable  of  the 
ten  virgins,  distinguishes  by  the  names  of  legal  and 
evangelical  hypocrites;  and  often  speaks  of  the  latter 
as  being  in  a  worse  state  than  the  former.  It  is  evident 
that  the  latter  are  by  far  the  more  confident  in  their 
Pope,  and  I  have  scarcely  known  an  instance  of  pro¬ 
fessors  of  this  description  being  undeceived.  The 
chief  ground  of  the  confidence  of  many  of  them  i.-> 
the  very  same  kind  of  impulses,  and  imagined  revela¬ 
tions,  which  some  of  late  have  had  concerning  future 
events.  They  call  these  suggestions  respecting  the 
goodness  of  their  state,  the  witness  of  the  Spirit ; 
entirely  misunderstanding  the  nature  of  that  witness, 
as  I  shall  show  hereafter.  Visions  and  impulses  about 
other  things  have  generally  been  such  as  were  desired 
and  expected ;  and  no  wonder  that  persons  who  give 
heed  to  them  have  the  same  kind  of  discoveries  and 
impressions  about  their  eternal  salvation,  especially  if 
they  earnestly  seek  and  expect  them.  Neither  is  it 
any  wonder  that,  when  they  have  such  imagined  reve¬ 
lations  of  the  goodness  of  their  state,  they  should  be 
filled  with  the  highest  degree  of  confidence.  They 
suppose  that  the  great  Jehovah  has  declared  certain 
things  to  them,  and  that,  having  his  immediate  testi¬ 
mony,  a  strong  confidence  is  the  highest  virtue.  Hence 
they  despise  all  argument  and  inquiry  respecting  their 
own  state. 

The  confidence  of  many  of  those,  whom  Mr.  Shep 
ard  calls  evangelical  hypocrites,  is  like  the  confidence 
of  some  mad  men  who  imagine  that  they  are  kings; 
they  maintain  their  delusion  in  direct  opposition  to 
evidence  and  reason.  And  in  one  sense  this  confi 


82 


WHAT  ARE  NO  SIGNS 


[Part  II. 


rlence  is  much  more  immoveable  than  a  truly  gracious 
assurance :  the  latter  is  not  maintained  but  as  the  soul 
is  kept  in  a  holy  frame,  and  grace  continues  in  lively 
exercise.  If  the  actings  of  grace  decay  in  the  Chris¬ 
tian,  and  he  falls  into  a  lifeless  frame,  he  loses  his  as¬ 
surance;  but  the  confidence  of  the  hypocrite  is  not 
shaken  by  sin.  Some  hypocrites,  at  least,  maintain 
their  hope  in  the  most  unchristian  frame,  and  in  the 
.pursuit  of  the  most  abandoned  conduct. 

And  here  I  cannot  but  observe,  that  there  are  cer¬ 
tain  doctrines,  frequently  delivered  from  the  pulpit, 
which  ought  to  be  mentioned  with  more  caution  and 
explanation  than  they  generally  are ;  for  as  they  are 
understood  by  many,  they  tend  greatly  to  establish 
this  delusion  and  false  confidence.  The  doctrines  to 
which  I  allude,  are  those  of  Christians  living  by  faith, 
and  not  by  sight ;  their  giving  glory  to  God,  by  trust¬ 
ing  him  in  the  dark;  living  upon  Christ,  and  not  upon 
experience ;  not  making  their  good  frames  the  foun¬ 
dation  of  their  faith,  &c.  These  are  important  doc¬ 
trines,  rightly  understood,  but  destructive,  as  many 
understand  them.  The  Scriptures  speak  of  living,  or 
walking  by  faith,  and  not  by  sight;  by  which  is  meant, 
a  being  governed  by  a  respect  to  eternal  things,  which 
are  the  objects  of  faith,  and  not  by  a  respect  to  tem¬ 
poral  things,  which  are  the  objects  of  sight.  This  will 
be  evident  to  any  one  who  examines  those  parts  of 
Scripture  which  speak  of  faith  in  opposition  to  sight . 
See  2  Cor.  4:  18;5:7.  Heb.  11:8, 13, 17,  27,  29 ;  John, 
20  :  29.  But  this  doctrine  is  understood  by  many,  as 
if  professors  ought  firmly  to  trust  in  Christ  without 
spiritual  light,  and  although  they  are  in  a  lifeless 
frame,  and  for  the  present  have  no  gracious  experience. 
It  is  the  duty  of  those  who  are  thus  in  darkness,  to 


Part  II.]  TO  DISTINGUISH  AFFECTIONS.  CD 

come  out  of  darkness  into  light,  and  believe.  That 
they  should  confidently  believe  and  trust,  while  they 
remain  without  spiritual  light,  is  an  unscriptural  and 
absurd  doctrine.  The  Scriptures  are  ignorant  of  any 
faith  in  Christ  which  is  of  the  operation  of  God,  and 
which  is  not  founded  on  a  spiritual  sight  of  Christ. 
That  trust  in  Christ  which  accompanies  a  title  to  ever¬ 
lasting  life,  is  a  seeing  the  Son,  and  believing  on  him, 
John,°6  :  40.  True  faith  in  Christ  is  never  exercised 
any  further  than  persons  behold  as  in  a  glass  the  glory 
of  the  Lord,  and  have  the  knowledge  of  God  in  the 
face  of  Jesus  Christ.  2  Cor.  3  :  18;  4  :  6.  They  into 
whose  minds  the  light  of  the  glorious  gospel  of  Christ, 
who  is  the  image  of  God,  does  not  shine,  do  not  be¬ 
lieve.  2  Cor.  4 : 4.  That  faith  which  is  without  spiritual 
light,  is  not  the  faith  of  the  children  of  light,  and  of 
the  day,  but  the  presumption  of  the  children  of  dark¬ 
ness.  Hence  it  appears,  that  to  urge  professors  to 
believe,  without  any  spiritual  light,  tends  greatly  to 
help  forward  the  delusions  of  the  prince  of  darkness. 
Men  not  only  cannot  exercise  faith  without  some  spi¬ 
ritual  light,  but  they  can  exercise  faith  only  just  in 
proportion  as  they  have  spiritual  light.  They  will 
trust  in  God  only  as  they  know  him ;  and  they  cannot 
exercise  faith  in  him  any  further  than  they  possess  a 
believing  view  of  his  faithfulness  and  all-sufficiency: 
nor  can  they  exercise  trust  in  him  any  further  than 
they  are  in  a  gracious  frame.  They  who  are  in  a 
dead,  carnal  frame,  doubtless  ought  to  trust  in  God, 
because  that  would  be  the  same  thing  as  coming  out 
of  their  bad  frame,  and  turning  to  God;  but  to  exhort 
men  to  trust  confidently  in  God,  while  they  are  not 
in  a  gracious  frame,  is  the  same  thing  in  effect  as  to 
exhort  them  to  trust,  not  with  a  holy  confidence,  but 


WHAT  ARE  NO  SIGNS 


u 


[Part  lit . 


with  a  wicked  presumption.  It  is  just  as  impossible 
for  men  to  have  a  strong  and  lively  trust  in  God,  when 
they  have  no  sensible  experience,  as  it  is  for  them  to 
be  in  the  lively  exercise  of  grace  without  the  execise 
of  grace. 

It  is  indeed  the  duty  of  the  people  of  God  to  trust 
in  him  when  they  are  in  darkness,  when  the  aspect  of 
his  providence  is  gloomy,  and  when,  in  this  respect, 
he  appears  to  have  forsaken  them.  We  ought  to  trust 
him  when  we  do  not  see  which  way  it  is  possible  for 
him  to  fulfill  his  word ;  when  every  thing  but  his  pro¬ 
mise  seems  to  render  the  fulfillment  unlikely,  so  that 
we  have  to  hope  against  hope.  Thus  the  ancient 
patriarchs;  thus  Job,  and  the  Psalmist,  and  Jeremiah, 
and  Daniel;  thus  Shadrach,  and  Meshach,  and  Abed- 
nego,  and  the  Apostle  Paul,  gave  glory  to  God  by 
trusting  him,  though  all  was  darkness  around  them. 
We  have  many  instances  of  such  victorious  faith  in 
the  eleventh  chapter  to  the  Hebrews.  But  this  is  a  diffe¬ 
rent  thing  from  trusting  in  God  without  spiritual  light. 

There  are  different  kinds  of  spiritual  light ;  hence 
there  is  such  a  thing  as  our  trusting  in  God,  and  also 
knowing  the  goodness  of  our  state,  while  we  are  des¬ 
titute  of  some  kinds  of  experience.  As,  for  instance, 
we  may  have  clear  views  of  the  sufficiency  and  faith¬ 
fulness  of  God,  and  so  confidently  trust  in  him,  and 
know  that  we  are  his  children,  and  at  the  same  time 
not  have  such  strong  perceptions  of  his  love  as  at  other 
times.  We  may  have  such  a  view  of  the  sovereignty, 
holiness,  and  all-sufficiency  of  God,  as  enables  us 
quietly  to  submit  to  him,  and  exercise  hope  in  him, 
while  we  have  not  full  assurance  as  to  the  goodness  of 
our  state.  But  this  also  is  different  from  trusting  con¬ 
fidently  in  God  without  spiritual  light  or  experience 


TO  DISTINGUISH  AFFECTIONS. 


85 


Part  II.  J 


Those  who  thus  insist  on  our  living  by  faith,  when 
we  have  no  experience  and  are  in  a  bad  frame,  are 
also  very  absurd  in  their  notions  of  faith.  What  they 
mean  by  faith,  is  believing  that  they  are  in  a  good 
state.  Hence  they  count  it  a  dreadful  sin  for  any  one 
to  doubt  as  to  his  spiritual  safety,  whatever  frame  he 
is  in,  and  though  his  life  is  not  at  all  exemplary,  be¬ 
cause  this  is  the  great  and  heinous  sin  of  unbelief;  and, 
according  to  their  opinion,  he  is  the  best  man,  and 
most  effectually  honors  God,  who  maintains  his  hope 
with. the  greatest  confidence,  when  he  has  the  least 
light  or  experience,  and  is  in  the  most  anti-christian 
frame— -because,  they  say,  this  is  an  evidence  of  strong 
faith,  giving  glory  to  God,  and  against  hope  believing 
in  hope.  But  from  whence  do  they  learn,  that  faith 
is  our  believing  with  confidence  that  our  state  is  good? 
If  this  is  faith  the  Pharisees  had  faith  in  an  eminent 
degree,  some  of  whom,  Christ  assures  us,  committed 
the  unpardonable  sin  against  the  Holy  Ghost.  The 
Scriptures  represent  faith  as  that  by  which  men  are 
brought  into  a  good  state ;  and  therefore  it  cannot  be 
the  same  thing  as  believing  that  they  are  already  in  a 
good  state.  To  suppose  that  faith  consists  in  believ¬ 
ing  that  we  are  spiritually  safe,  is  in  effect  the  same 
thing  as  to  suppose  that  faith  consists  in  believing  that 
we  have  faith,  or  in  believing  that  we  believe. 

Our  doubting  may,  indeed,  in  several  respects,  arise 
from  unbelief.  It  may  be  from  unbelief,  or  because 
our  faith  is  so  small, that  we  have  so  little  evidence  of 
the  goodness  of  our  state.  If  we  had  more  experience 
of  the  actings  of  faith,  and  consequently  more  expe¬ 
rience  of  the  exercise  of  grace,  we  should  have  clearer 
evidence  that  our  state  is  good,  and  so  our  doubts 
would  be  removed.  Again  ;  our  doubts  are  from  un- 

8 


86  WHAT  ARE  NO  SIGNS  [Part  II.' 

Delief,  when,  though  there  are  many  things  in  us  which 
present  favorable  indications  of  a  work  of  grace,  we 
still  doubt  whether  we  are  really  in  a  state  of  favor 
with  God  or  not,  because  we  are  so  unworthy,  and 
have  done  so  much  to  provoke  him  to  anger.  Our 
doubts  in  such  a  case  arise  from  unbelief,  as  they 
spring  from  the  want  of  a  sufficient  reliance  on  the 
infinite  riches  of  the  grace  of  God,  and  the  sufficiency 
of  Christ  for  the  salvation  of  the  chief  of  sinners. 
Our  doubts  arise  from  unbelief  when  we  question  the 
goodness  of  our  state,  because  of  the  mysteriousness 
of  the  divine  dispensations  toward  us ;  or  when  we 
doubt  whether  we  have  an  interest  in  the  promises, 
because,  from  the  aspect  of  divine  providence,  they 
appear  so  unlikely  to  be  fulfilled.  Such  doubts  arise 
from  a  want  of  dependence  upon  the  power,  the  know¬ 
ledge  and  the  wisdom  of  God.  But  yet  in  such  cases 
our  unbelief  and  our  doubts  are  not  the  same  thing : 
one  arises  from  the  other. 

Persons  are  greatly  to  blame  for  doubting  as  to  the 
goodness  of  their  state  on  such  grounds  as  these :  they 
are  to  blame  that  they  have  no  more  grace— no  more 
of  the  experience  and  present  exercise  of  grace,  as  an 
evidence  to  themselves  of  the  goodness  of  their  slate. 
Men  are  doubtless  to  blame  for  being  in  a  carnal,  dead 
frame ;  but  when  they  are  in  such  a  frame,  under  the 
prevalence  of  their  lusts  and  an  unchristian  spirit, 
they  are  not  to  blame  for  doubting.  It  is  impossible, 
in  the  nature  of  things,  that  a  holy,  Christian  hope, 
should  be  kept  alive,  in  its  clearness  and  strength, 
under  such  circumstances.  Past  experience,  when 
darkened  by  prevailing  depravity,  will  never  keep 
alive  a  gracious  confidence.  Nor  is  it  at  all  to  be 
lamented  that  persons  under  such  circumstances 


TO  DISTINGUISH  AFFECTIONS. 


87 


Part  II J 


should  feel  doubts  respecting  their  state  ;  it  is  desira¬ 
ble,  and  quite  right  that  they  should  doubt.  It  is  agree¬ 
able  to  that  wise  and  merciful  constitution  of  things 
which  God  has  established,  that  when  the  love  of  his 
people  decays,  fear  should  arise  ;  for  then  they  have 
need  of  that  fear  to  restrain  them  from  sin,  and  to  stir 
them  up  to  watchfulness  and  diligence  in  religion. 
God  has  also  so  ordered  it,  that  when  love  is  in  vigo¬ 
rous  exercise  fear  should  be  expelled  ;  for  then  they 
do  not  need  it,  having  a  more  effectual  principle  in 
exercise  to  restrain  them  from  sin  and  to  stir  them  up 
to  duty.  No  principle,  except  fear  or  love,  will  effec¬ 
tually  influence  the  human  conduct ;  and  therefore,  ii 
the  former  of  these  should  not  prevail,  as  the  latter 
decays,  the  people  of  God,  when  fallen  into  a  cold  and 
lifeless  frame,  would  be  lamentably  exposed  indeed. 
As  light  and  darkness  in  the  constitution  of  the  uni¬ 
verse  necessarily  succeed  each  other,  and  as  in  pro¬ 
portion  as  light  decreases  so  darkness  prevails;  so  it 
is  in  the  economy  of  grace  ;  if  divine  love  decays,  and 
corruption  prevails,  hope  also  decays,  and  doubts  pre¬ 
vail;  and  if,  on  the  contrary,  divine  love  prevails,  and 
is  in  lively  exercise,  hope  is  revived,  corruption  is  sub¬ 
dued,  and  fear  is  expelled.  Love  is  the  spirit  of  adop¬ 
tion,  or  the  child-like  principle ;  fear  is  the  spirit  of 
bondage,  or  the  servile  principle;  if  love  declines,  fear 
prevails ;  and  so  on  the  contrary.  If  love  rises  to  a 
great  height,  it  drives  away  all  fear,  and  produces  full 
assurance.  “  There  is  no  fear  in  love,  but  perfect  love 
casteth  out  fear.”  1  John,  4 ;  18.  These  two  opposite 
principles  are  productive  of  hope,  or  despondency,  in 
proportion  as  either  of  them  prevails,  at  least  when 
they  are  left  to  their  natural  influence,  without  some¬ 
thing  adventitious,  or  accidental  intervening,  as  the 


88 


WHAT  ARE  NO  SIGNS 


[Part  II. 


distemper  of  melancholy,  doctrinal  ignorance,  preju¬ 
dices  of  education,  wrong  instruction,  false  princi¬ 
ples,  strong  temptation,  &c.  When  fear  prevails, 
owing  to  the  low  state  of  our  love,  it  is  in  vain  to  pore 
over  our  past  experience  in  order  to  establish  our 
peace  and  obtain  assurance.  It  is  contrary  to  the  de¬ 
sign  of  God  that  we  should  possess  assurance  under 
such  circumstances. 

Those  therefore  directly  thwart  the  wise  and  gra¬ 
cious  constitution  of  things,  who,  under  a  notion  of 
living  by  faith  and  not  by  sight,  exhort  others  to  be 
confident  in  their  hope  when  in  a  cold  and  lifeless 
frame ;  and  urge  them  not  to  doubt  of  the  goodness 
of  their  state,  lest  they  should  be  guilty  of  the  dread¬ 
ful  sin  of  unbelief.  This  has  a  direct  tendency  to  es¬ 
tablish  the  most  presumptuous  hypocrites,  and  to  pre¬ 
vent  them  from  ever  calling  their  state  in  question. 
Doubtless  great  mischief  has  been  done  in  this  way. 

We  cannot  be  said  to  live  upon  our  experience,  mere¬ 
ly  because  we  use  it  as  an  evidence  of  grace ;  for  there 
is  no  other  evidence  which  ought  to  be  relied  on.  Per¬ 
sons  may  be  said  to  live  upon  their  experience,  when 
they  make  a  righteousness  of  it;  and  instead  of  keep¬ 
ing  their  eyes  on  the  glory  of  God,  and  the  excellency 
of  Christ,  turn  them  from  these  objects  to  their  own 
attainments  and  experience ;  and  when,  in  their  own 
estimation,  they  are  rich,  and  increased  in  goods  and 
have  need  of  nothing,  and  think  that  God  admires  them 
for  the  same  reason  that  they  admire  themselves. 
This  is  more  abominable  in  the  sight  of  the  Most  High 
than  the  gross  immoralities  of  those  who  make  no  pre¬ 
tences  to  religion.  This  conduct,  however,  is  far  dif¬ 
ferent  from  merely  using  our  experience  as  an  evi¬ 
dence  of  our  interest  in  the  Redeemer. 


89 


Part  II. J  TO  DISTINGUISH  AFFECTIONS. 

XII.  That  the  manifestation  of  our  affections,  and 
the  account  given  of  them,  are  vei'y  pleasing  and  af¬ 
fecting  to  the  really  pious,  and  procure  their  good  opin¬ 
ion  and  esteem ,  is  no  proof  either  that  they  are  truly 
gracious,  or  that  they  are  not. 

The  saints  have  not  such  a  spirit  of  discernment  as 
to  ascertain  with  certainty  who  are  godly,  and  who  are 
not;  for  though  they  know  experimentally  what  true 
religion  is,  none  of  them  can  feel  or  perceive  the  ex¬ 
ercises  of  it  in  the  hearts  of  others.  Nothing  in  others 
can  come  within  their  view  but  outward  manifesta¬ 
tions  ;  and  the  scriptures  clearly  intimate  that  to  judge 
from  appearances  is,  at  best,  but  uncertain,  and  liable 
to  deception:  “The  Lord  seeth  not  as  man  seeth ;  for 
man  looketh  on  the  outward  appearance,  but  the  Lord 
looketh  on  the  heart.”  1  Sam.  16:  7.  They  are  but  poor 
judges,  and  dangerous  counsellors,  in  cases  of  the  soul, 
who  are  precipitate  in  deciding  as  to  the  real  state  of 
any  particular  professor.  They  betray  one  or  more  of 
these  three  things;— little  experience;— a  weak  judg¬ 
ment  ;_0r  a  great  degree  of  self-confidence.  Wise 
and  experienced  men  proceed  with  greater  caution. 

It  is  the  duty  of  the  saints  to  receive  those  who  ex¬ 
hibit  a  credible  appearance  of  piety ;  and  to  love  them, 
and  rejoice  in  them,  as  their  brethren  in  Christ  Jesus. 
But  the  best  of  men  may  be  deceived.  It  often  hap¬ 
pens  that  brilliant  professors,  who  are  received  into 
the  church  of  Christ  as  eminent  saints,  fall  away,  so 
that  their  profession  comes  to  nothing.  At  this  we 
shall  not  wonder,  if  we  consider  what  has  been  already 
observed.  A  man  who  is  without  a  spark  of  grace 
may  have  religious  affections  of  many  kinds  together; 
a  sort  of  love  to  God,  and  to  the  brethren,  bearing  a 
strong  resemblance  to  real  love ;  he  may  have  sorrow 


90 


WHAT  ARE  NO  SIGNS 


[Part  IT. 

for  sin,  self-abasement,  gratitude,  joy,  ardent  desires 
and  zeal  for  the  interest  of  religion  and  the  good  of 
souls.  And  these  affections  may  follow  awakenings 
and  convictions  of  conscience ;  a  kind  of  love  and  joy 
may  follow  these  convictions,  and  may  succeed  each 
other,  just  in  the  same  order  as  is  commonly  observed 
in  the  holy  affections  of  true  converts.  These  affec¬ 
tions  may  be  very  strong,  so  as  to  make  those  who  are 
the  subjects  of  them  affectionate,  fervent,  and  ready  in 
speaking  of  the  things  of  God.  They  may  be  attend¬ 
ed  by  many  texts  of  scripture  deeply  impressed  upon 
the  mind,  so  as  to  induce  those  who  are  the  subjects 
of  this  experience,  in  a  very  ardent  manner  to  praise 
God,  and  to  call  upon  others  to  join  them ;  to  declaim 
against  their  unworthiness,  and  to  extol  free  grace ; 
to  abound  in  the  duties  of  religion,  such  as  prayer, 
hearing  the  word  preached,  singing,  and  religious  con¬ 
versation  ;  and  these  things  may  be  attended  by  a  great 
degree  of  confidence.  I  may  add,  that  all  these  things 
may  be  accompanied  by  a  good  natural  temper,  and  a 
clear  doctrinal  knowledge  of  religion;  and  from  a 
long  acquaintance  with  the  phraseology  used  in  refer¬ 
ence  to  experimental  religion,  such  professors  may 
have  acquired  the  habit  of  expressing  themselves  upon 
this  subject  as  the  saints  usually  do — I  think  it  has 
been  made  evident  that  there  may  be  all  these  things, 
and  yet  nothing  more  than  the  common  influences  of 
the  Spirit  of  God,  joined  with  the  delusions  of  Satan 
and  the  deceitfulness  of  the  human  heart.  The  resem¬ 
blance  between  a  hypocrite  and  a  real  saint  may  in¬ 
deed  be  very  great.  It  is  the  sole  prerogative  of  the 
omniscient  God,  as  the  great  searcher  of  hearts,  to  se¬ 
parate  with  accuracy  the  sheep  from  the  goats. 

Many  persons  seem  to  attach  great  importance  to 


TO  DISTINGUISH  AFFECTIONS. 


91 


Part  II.] 


the  following  circumstance,  and  suppose  it  sufficient 
to  decide  with  respect  to  the  state  of  others ;  that  is, 
when  not  only  a  plausible  story  is  told,  but  when,  in 
giving  an  account  of  experience,  such  a  representation 
is  made  as  harmonizes  with  their  own  experience,  so 
that  their  hearts  are  affected  and  delighted  by  what 
they  hear,  and  their  love  drawn  out  toward  the  per¬ 
sons  making  the  relation.  But  there  is  not  that  cer¬ 
tainty  in  these  things  which  many  persons  imagine, 
nor  ought  any  confidence  to  be  placed  in  them.  A  real 
saint  greatly  delights  in  holiness ;  and  the  work  of  God 
in  renewing  and  making  holy  and  happy,  a  soul,  which 
before  was  hastening  to  endless  perdition,  appears  to 
him  a  glorious  work :  no  wonder  that  he  is  greatly  af¬ 
fected  when  he  hears  a  professor  give  a  probable  ac¬ 
count  of  this  work  on  his  own  heart,  and  sees  in  him 
favorable  appearances  of  holiness ;  whether  those  ap¬ 
pearances  are  attended  by  a  real  work  of  grace,  or  not. 

If  the  words  which  are  in  general  adopted  to  express 
religious  affection,  are  used ;  if  many  things  are  related 
as  following  one  another  in  an  order  agreeable  to  the 
experience  of  him  who  hears ;  and,  if  this  relation  is 
made  with  an  air  of  confidence ;  it  is  no  wonder  if  a 
favorable  opinion  is  formed  as  to  the  state  of  him  who 
relates  his  experience.  And  if,  besides  all  this,  the  re¬ 
lation  is  made  with  much  affection ;  and  above  all,  if  in 
speaking,  much  affection  toward  him  who  is  spoken 
to  is  manifested,  this  will  have  a  powerful  influence  in 
affecting  the  heart  of  the  hearer.  David,  it  appears, 
had  enjoyed  much  pleasure  in  the  conversation  of 
Ahithophel,  and  was  therefore  exceedingly  surprised 
and  disappointed  when  the  latter  fell.  “  We  took  sweet 
counsel  together,  and  walked  unto  the  house  of  God 
in  company.”  Psalm  55.  14. 


92  WHAT  ARE  NO  SIGNS  [Part  II. 

It  is  with  professors  of  religion,  especially  with  those 
who  become  such  at  a  time  of  great  outpouring  of  the 
Holy  Spirit,  as  it  is  with  blossoms  in  the  spring :  there 
are  vast  numbers  of  them  on  the  trees,  all  of  which 
look  fair  and  promising,  but  yet  very  many  of  them 
come  to  nothing.  Many  of  them  soon  wither  and  drop 
off,  though  for  a  while  they  looked  as  beautiful  and 
smelled  as  sweetly  as  those  that  remain ;  so  that  we 
cannot  by  our  senses  ascertain,  with  certainty,  those 
blossoms  which  have  in  them  the  secret  virtue  which 
will  afterward  appear  in  the  fruit.  We  must  judge, 
not  by  the  beautiful  colors  and  the  pleasant  smell  of  the 
blossom,  but  by  the  matured  fruit.  So  young  profes¬ 
sors  may  appear  very  promising ;  pious  persons  may 
think  they  talk  feelingly,  may  relish  their  conversation, 
and  imagine  that  they  perceive  in  it  a  divine  savor; 
and  yet  all  their  profession  may  prove  to  be  nothing. 

It  is  wonderful  with  what  difficulty  we  become  sa¬ 
tisfied  with  the  rules  and  directions  which  Christ  has 
given  us.  We  prefer  rules  of  our  own  inventing. 
Christ  has  directed  us  to  judge  of  the  tree  chiefly  by 
its  fruit ;  but  this  we  deem  insufficient :  other  criterions 
must  be  devised,  supposed  to  be  more  distinguishing 
and  certain.  This  presumption  has  been  followed  by 
consequences  of  the  most  baneful  description.  In  this 
respect,  many  of  the  saints,  I  have  no  doubt,  have  wan¬ 
dered  far  out  of  their  way ;  and,  in  order  that  they 
might  be  brought  back,  some  of  them  have  been  severe¬ 
ly  chastised.  But  many  things  which  have  lately  ap¬ 
peared  ought  to  have  convinced  us,  that  in  general  those 
who  have  been  most  confident  of  their  discernment, 
and  have  appeared  most  forward  peremptorily  and  sud¬ 
denly  to  decide  as  to  the  state  of  men’s  souls,  have 
been  hypocrites,  who  have  known  nothing  of  true  re¬ 
ligion  themselves. 


Part  IT-]  TO  DISTINGUISH  AFFECTIONS. 

Ill  tlio  pa.r3.blo  of  tbo  wheat  and  tho  taros,  it  is  said, 
“When  the  blade  was  sprung  up,  and  brought  forth 
fruit,  then  appeared  the  tares  also;'’  as  if  the  taies,  as 
Mr.  Flavel  observes,  were  not  to  be  distinguished  from 
the  wheat  until  that  time.  He  mentions  an  observa¬ 
tion  of  Jerome,  who  remarks  that  wheat  and  tares  are 
so  much  alike,  that  until  the  ear  begins  to  put  forth,  it 
is  almost  impossible  to  distinguish  them.  Mr.  Flavel 
then  adds,  “  Flow  difficult  soever  it  is  to  discern  the 
difference  between  wheat  and  tares ;  yet  doubtless  the 
eye  of  sense  can  much  easier  discriminate  them,  than 
the  most  quick  and  piercing  eye  of  man  can  discern 
the  difference  between  special  and  common  grace.  For 
all  saving  graces  in  the  saints  have  their  counterfeits 
in  hypocrites:  there  are  similar  works  in  these,  which 
a  spiritual  and  a  very  judicious  eye  may  easily  mistake 
for  the  saving  and  genuine  effects  of  a  sanctifying 

spirit.” 

I  would  say  something  in  this  place  as  to  a  strange 
notion,  which  some  persons  have  adopted  of  late,  about 
certainly  knowing  the  goodness  of  the  state  of  otheis 
from  their  love  flowing  out  to  them  in  an  extraordinary 
manner.  If  their  love  is  very  sensible  and  great,  the 
Spirit  of  God,  they  say,  must  have  been  the  author  of 
it ;  and  as  he  is  an  infallible  Spirit,  and  never  deceives, 
he  must  know  that  the  person  whom  they  love  is  a  child 
of  God,  and  must  intend  that  they  should  love  him  as 
such.  But  such  persons  might  be  convinced  of  the 
fallacy  of  their  reasoning,  if  they  would  but  consider, 
whether  or  not  it  is  their  duty,  to  love  those  as  the 
children  of  God  of  whom  they  have  no  reason  to  think 
otherwise,  though  he  who  searches  their  hearts  knows 
them  not  to  be  his  children.  If  it  is  their  duty  to  love 
persons  of  this  description,  then  not  to  love  them  is  sin, 


94 


WHAT  ARE  NO  SIGNS 


[Part  II. 


and  therefore  the  Spirit  of  God  may  undoubtedly  be 
the  author  of  this  affection.  The  Spirit  of  God,  with¬ 
out  being  a  spirit  of  falsehood,  may,  in  such  a  case, 
assist  us  in  the  performance  of  our  duty — But  the  un¬ 
common  degree,  and  special  manner,  in  which  their 
love  is  excited,  are  also  used  as  an  argument  in  favor 
of  this  notion.  They  think  that  the  Spirit  of  God 
would  never  be  the  author  of  such  affection,  if  he  did 
not  know  that  the  subjects  of  it  were  children  of  God. 
— But  I  would  ask,  is  it  not  our  duty  to  love,  in  a  very 
high  degree,  all  those  who  we  have  reason  to  believe 
are  the  children  of  God,  though  they  may  not  be  such 
in  reality  ?  As  we  ought  to  love  Christ  to  the  utmost 
of  our  capacity,  so  it  is  our  duty  to  love  those  who  we 
have  reason  to  believe  are  his  members  with  great  af¬ 
fection  ;  and  therefore  not  to  love  them  to  such  a  de¬ 
gree,  is  sin.  We  ought  to  pray  to  God  that  he  would 
by  his  Spirit  keep  us  from  sin,  and  enable  us  to  per¬ 
form  our  duty ;  and  cannot  he  answer  our  prayers  in 
this  particular  without  lying?  If  he  cannot,  then  the 
Spirit  of  God,  in  some  cases,  is  bound  not  to  help  his 
people  to  perform  their  duty,  because,  if  he  did,  he 
would  be  a  spirit  of  falsehood  ;  but  undoubtedly  God 
may  enable  us  to  perform  any  duty. 

When  we  are  led  to  conclude  that  particular  persons 
are  his  children,  God  may  have  other  ends  in  view  in 
causing  our  love  to  be  excited  toward  them,  than  that 
of  revealing  to  us  the  real  state  of  such  professors. 

If  I  am  at  a  distance  from  home,  and  hear  that  my 
house  is  burnt,  but  that  my  family,  in  some  extraordi¬ 
nary  manner,  have  all  escaped ;  and  if  every  thing  in 
the  circumstances  of  the  intelligence  makes  it  appear 
very  credible ;  in  such  a  case  it  would  be  highly  sin¬ 
ful,  were  I  not  to  feel  a  very  great  degree  of  gratitude 


TO  DISTINGUISH  AFFECTIONS. 


95 


Part  II.] 


even  though  the  information  I  had  received  should 
prove  without  foundation.  That  error  or  mistake  may 
be  the  occasion  of  a  gracious  exercise,  and  consequent¬ 
ly  of  the  gracious  influence  of  the  Spirit  of  God,  ap¬ 
pears  from  Rom.  14  :  6:“He  that  eateth,  eateth  to  the 
Lord,  for  hegiveth  God  thanks ;  and  he  that  eateth  not, 
to  the  Lord  he  eateth  not,  and  givetli  God  thanks.”  The 
Apostle  is  here  speaking  of  those  who  through  erro¬ 
neous  and  needless  scruples  avoided  eating  ceitain 
meats;  and  from  hence  it  appears  that  there  may  be 
true  exercises  of  grace,  and  particularly,  true  thankful¬ 
ness,  occasioned  by  an  erroneous  judgment  and  prac¬ 
tice  ;  and  consequently  an  error  may  be  the  occasion 
of  those  holy  exercises  which  are  from  the  infallible 
Spirit  of  God  ;  and  if  so,  we  cannot  determine  with 
certainty  as  to  the  degree  in  which  the  Spirit  of  God 
may  produce  them  on  such  an  occasion. 

This  notion  of  ascertaining  the  state  of  others  by 
our  love  being  excited  toward  them,  is  anti-scriptural. 
The  sacred  writings  say  nothing  of  any  such  mode  of 
judging  respecting  the  state  of  others,  but  direct  us  to 
form  our  opinion  of  them  chiefly  from  the  fruits  they 
produce.  The  scriptures  clearly  teach,  that  we  cannot 
with  certainty  ascertain  the  real  state  of  others.  “  To 
him  that  overcometh  will  I  give  to  eat  of  the  hidden 
manna,  and  I  will  give  him  a  white  stone,  and  in  the 
stone  a  new  name  written,  which  no  man  knoweth,  sa¬ 
ving  he  that  receiveth  it.”  Rev.  2  :  17.  “He  is  a  Jew” 
who  “  is  one  inwardly ;  and  circumcision  is  that  of  the 
heart,  in  the  spirit,  and  not  in  the  letter,  whose  praise 
is  not  of  men,  but  of  God.”  Rom.  2  :  29.  That  by  the 
expression,  “whose  praise  is  not  of  men,  but  of  God,” 
the  Apostle  had  respect  to  the  insufficiency  of  men  to 
judge  concerning  him,  whether  he  was  inwardly  a  Jew 


96  WHAT  ARK  NO  SIGNS  &C.  [Part  II 

or  not,  is  confirmed  by  bis  use  of  similar  language  in 
another  place:  “Therefore  judge  nothing  before  the 
time,  until  the  Lord  come,  who  both  will  bring  to  light 
the  hidden  things  of  darkness,  and  will  make  manifest 
the  counsels  of  the  heart;  and  then  shall  every  man 
have  praise  of  God.”  1  Cor.  4  :  5.  The  Apostle  in  the 
two  verses  immediately  preceding  says,  “  But  with  me 
it  is  a  very  small  thing  that  I  should  be  judged  of  you, 
or  of  man’s  judgment :  yea,  I  judge  not  mine  own  self ; 
for  I  know  nothing  by  myself,  yet  am  I  not  hereby 
justified: — he  that  judgeth  me  is  the  Lord.”  Again, 
the  Apostle  in  the  second  chapter  to  the  Romans,  quo¬ 
ted  above,  addresses  hiipself  particularly  to  those  who 
had  a  high  opinion  of  their  own  holiness  and  discern¬ 
ment,  were  confident  that  they  knew  the  will  of  God^ 
and  approved  the  things  which  were  excellent,  or  tried 
the  things  that  differ.  They  were  confident  that  they 
were  guides  of  the, blind,  and  a  light  to  them  that  were 
in  darkness,  instructors  to  the  foolish,  teachers  of  babes. 
Hence  they  took  upon  themselves  to  judge  others. 
See  ver.  1,  17,  18,  19,  20. 

How  presumptuous  are  the  notions  of  those  persons, 
who  imagine  that  they  certainly  know  the  state  of 
others,  when  the  great  Apostle  Peter  does  not  venture 
to  say  more  concerning  Sylvanus,  than  that  he  was  a 
faithful  brother,  as  he  supposed !  1  Pet.  5  :  12.  Sylva¬ 
nus  however  appears  to  have  been  a  very  eminent 
minister  of  Christ,  an  Evangelist,  and  an  intimate  com¬ 
panion  of  the  Apostles.  See  2  Cor.  1 :  19.  1  Thess.l; 
l.and2Thess.  1:1. 


PAIiT  THIRD* 


ON  THE  DISTINGUISHING  SIGNS  OF  TRULY  GRACIOUS? 

AND  HOLY  AFFECTIONS. 

I  COME  now  to  the  second  thing  proposed,  respect¬ 
ing  the  trial  of  religious  affections  ;  that  is,  to  take  no¬ 
tice  of  some  circumstances  wherein  those  affections 
which  are  spiritual  and  gracious  differ  from  those 
which  are  not.  But  before  I  proceed  to  those  charac¬ 
teristics  which  I  have  in  view,  I  would  make  some  ob¬ 
servations  which  I  desire  may  be  remembered. 

Observation  I.  I  am  far  from  undertaking  to  point 
out  such  signs  as  shall  be  sufficient  to  enable  persons  to 
distinguish  in  othej's ,  with  absolute  certainty,  true  re¬ 
ligious  affections  from  false  ones.  Were  I  to  attempt 
this,  I  should  be  guilty  of  that  presumption  which  I 
have  been  condemning.  Though  Christ  has  given 
rules,  by  which  we  may  judge  respecting  professors, 
so  far  as  is  necessary  in  reference  to  social  intercourse 
and  church  communion;  and  though  the  Scriptures 
abound  with  rules  which  may  be  serviceable  to  minis¬ 
ters,  in  advising  and  directing  persons  committed  to 
their  care  in  things  pertaining  to  their  spiritual  and 
everlasting  welfare;  yet  it  is  evident,  that  it  never  was 
the  design  of  God  to  give  us  rules  by  which  we  may 
ascertain  with  certainty  which  of  our  fellow  profes¬ 
sors  are  his,  and  which  are  not.  T  his  discernment  he 
has  reserved  to  himself,  as  his  own  prerogative. 

Observation  II.  No  such  criterions  are  to  be  ex 
pected,  as  shall  be  sufficient  to  enable  those  saints  who 

9 


98  on  distinguishing  signs  [Part  III. 

are  low  in  grace,  have  very  much  departed  from  God, 
or  are  falien  into  a  carnal  and  unchristian  frame  of 
mind,  to  discern  with  certainty  the  goodness  of  theii 
state.  It  is  not  agreeable  to  the  designs  of  God,  nei 
tlier  is  it  desirable,  that  such  persons  should  know  thei* 
state  to  be  good.  We  have  reason  to  bless  God  that 
ne  has  made  no  provision  for  the  attainment  of  such 
knowledge,  in  any  other  way  than  by  a  change  of 
frame  and  of  conduct. 

Indeed,  it  is  not  properly  through  any  defect  in  the 
criterions  given  us  in  the  Scriptures,  that  eveiy  saint 
he  who  is  in  the  worst  frame,  as  well  as  others,— cannot 
with  certainty  know  the  goodness  of  his  state.  For 
the  rules  are  infallible,  and  every  saint  has  those  things 
in  himself,  which  are  sure  marks  of  grace:— even  the 
weakest  act  of  grace  is  such.  It  is  through  the  defect 
of  him  to  whom  these  criterions  are  applied,  that  this 
knowledge  cannot  be  attained.  There  is  a  twofold  de¬ 
fect  in  that  saint  who  is  very  low  in  grace,  or  in  a  bad 
frame  of  mind,  which  renders  it  impossible  for  him  to 
know  that  he  possesses  true  grace,  even  by  the  best 

rules  that  can  be  proposed. 

(1.)  A  defect  in  the  object,  or  the  evidence  to  be 

examined.  I  do  not  mean  a  ruinous  deficiency,  because 
I  suppose  the  person  of  whom  I  am  speaking  to  be  a 
real  saint;  but  a  partial  defect— a  very  small  degree  of 
grace,  which  cannot  be  clearly  perceived.  We  cannot 
clearly  discern  the  form  of  those  things  which  are 
very  small ;  nor  can  we  distinguish  them  one  from  ano¬ 
ther,  though  they  are  very  different.  There  is,  doubt¬ 
less,  a  great  difference  between  the  body  of  man  and 
the  bodies  of  other  animals ;  though,  if  we  should  view 
the  embryos  of  each,  owing  to  the  imperfect  state  of  the 
object,  it  might  not  be  possible  for  us  to  perceive  that 


Part  III.']  OF  GRACIOUS  AFFECTIONS.  99 

difference.  As  they  arrived  at  greater  perfection,  dis¬ 
tinguishing  characteristics  would  become  more  evident. 
Another  defect  attending  the  grace  of  those  of  whom 
I  am  speaking,  is  its  being  mixed  with  so  much  de¬ 
pravity,  which  obscures  or  hides  it.  Though  different 
objects  which  are  before  us,  may  possess  many  cha¬ 
racteristic  marks ;  yet,  if  we  see  them  only  in  a  thick 
fog,  it  may  still  be  impossible  for  us  to  distinguish  one 
from  another.  When  true  Christians  are  in  a  bad 
frame,  guilt  lies  on  the  conscience;  this  produces  fear, 
and  in  consequence  prevents  the  peace  and  joy  which 

arise  from  the  assurance  of  hope. 

(2.)  There  is  in  this  case  a  defect  in  the  perceptive 
faculty.  As  the  prevalence  of  corruption  obscures  the 
object,  so  it  enfeebles  the  sight.  Sin  is  like  some  dis¬ 
tempers  of  the  eye,  which  present  things  in  different  co¬ 
lors  from  those  which  properly  belongs  to  them.  Men, 
in  a  bad  frame  of  mind,  have  their  spiritual  perception 
in  an  unfavorable  condition  for  distinguishing  spiri¬ 
tual  objects. 

For  these  reasons,  no  criterion  that  can  be  given  will 
be  satisfactory  in  such  a  state  as  this.  In  these 
circumstances,  to  point  out  characteristic  marks,  is  like 
giving  rules  to  distinguish  distant  objects  in  the  dark. 
Many  persons,  in  cases  of  this  nature,  waste  their  time 
in  poring  over  past  experience,  and  examining  them¬ 
selves  by  evidences  proposed  from  the  pulpit,  or  of 
which  they  read  in  books ;  when,  in  fact,  there  is  other 
work  for  them  to  do,  without  which  all  their  self-ex¬ 
amination  is  in  vain.  The  accursed  thing  is  to  be  re¬ 
moved  from  their  camp ;  Achan  is  to  be  slain,  and  un¬ 
til  this  is  done  they  must  be  in  darkness  and  trouble. 
It  is  not  the  design  of  God  that  men  should  obtain  as¬ 
surance  in  any  other  way  than  by  mortifying  depraved 


100  ON  DISTINGUISHING  SIGNS.  [Part  III 

inclinations,  and  by  growing  in  the  lively  exercise  of 
grace.  Though  self  examination  is  a  duty  of  great 
importance,  and  by  no  means  to  be  neglected;  yet  it  is 
not  the  principal  means  by  which  the  saints  obtain 
satisfaction  as  to  their  interest  in  the  favor  of  God. 
Assurance  is  not  to  be  obtained  so  much  by  self  ex¬ 
amination,  as  by  active  piety.  The  Apostle  Paul 
sought  assurance  chiefly  in  this  way :  by  forgetting  the 
things  which  were  behind,  and  reaching  forth  unto 
those  things  which  were  before,  pressing  toward  the 
mark  for  the  prize  of  the  high  calling  of  God  in  Christ 
Jesus;  if  by  any  means  he  might  attain  unto  the  re¬ 
surrection  of  the  dead.  It  was  by  this  means  chiefly 
that  he  obtained  assurance:  “I  therefore  so  run,  not 
as  uncertainly.”  1  Cor.  9  :  26.  Giving  all  diligence,  by 
adding  to  faith  virtue,  &c.  is  the  direction  which  the 
Apostle  Peter  gives  us  for  “making  our  calling  and 
election  sure,”  and  having  an  entrance  ministered  to 
us  abundantly  into  the  everlasting  kingdom  of  Christ. 

Without  this  we  shall  be  in  spiritual  darkness:  un¬ 
able  to  perceive  either  the  pardon  of  our  sins,  as  it  re¬ 
spects  the  present;  or  our  interest  in  the  heavenly  in¬ 
heritance,  as  it  respects  the  future.  2  Pet.  1:5 — 11. 

Though  good  rules  for  distinguishing  true  giace 
from  counterfeit  may  tend  to  convince  hypocrites,  and 
be  of  great  use  to  the  saints  in  removing  needless 
doubts ;  yet  I  am  far  from  professing  to  lay  down  such 
rules  as  shall  be  sufficient  of  themselves  to  enable  all 
true  saints  to  know  the  goodness  of  their  state,  or  af¬ 
ford  them  the  principal  means  of  their  satisfaction. 

Observation  III.  Nor  do  the  occurrences  of  the  past, 
or  the  present  times,  afford  much  encouragement  in 
laying  down  rules  for  distinguishing  between  true  and 
false  affection,  with  a  view  of  convincing  those  hypo - 


Sign  1. 1 


OF  GRACIOUS  AFFECTIONS. 


101 


crites  who  are  deceived  by  great,  but  false  disco¬ 
veries  and  affections..  Such  hypocrites  are  so  con¬ 
fident  of  their  own  wisdom,  and  so  blinded  and  har¬ 
dened  by  self-righteousness  under  the  guise  of  hu¬ 
mility,  that  to  lay  before  them  the  most  convincing 
evidence  of  their  hypocrisy,  is,  in  general,  in  vain. 
Their  state  is  indeed  deplorable,  nearly  approaching 
the  situation  of  those  who  have  committed  the  un¬ 
pardonable  sin.  Such  professors  seem  to  be  most 
out  of  the  reach  of  the  means  of  conviction  and  re¬ 
pentance.  Still,  however,  good  rules  may  be  a  means 
of  deterring  others  from  such  hypocrisy,  and  con¬ 
vincing  some  who  are  self-deceived.  God  is  able  to 
convince  even  the  worst  kind  of  hypocrites;  and  his 
grace  is  not  to  be  limited,  nor  are  means  to  be  neglect¬ 
ed.  And  besides,  such  rules  may  be  of  service  to  the 
real  saints,  in  detecting  false  affections,  which  are  some¬ 
times  mixed  with  true  ones ;  and  in  being  a  means  of 
purifying  their  religion. 

Having  premised  these  things,  I  proceed  directly  to 
take  notice  of  those  circumstances  by  which  true  reli¬ 
gious  affections  are  distinguished  from  false  ones. 

I.  Truly  gracious  affections  are  pro¬ 
duced  by  a  supernatural,  spiritual ,  and 
divine  influence  on  tlie  heart . 

i  j  will  explain  what  I  mean  by  these  terms.  Vfb  find 
.that  real  saints,  or  those  persons  who  are  sanctified  by 
the  Spirit  of  God,  are,  in  the  New  Testament,  called 
spiritual  persons ;  and  their  being  spiritual  is  spoken 
of,  as  their  peculiar  character,  and  that  wherein  they 
are  distinguished  from  those  who  are  not  sanctified. 
Those  who  are  spiritual  are  set  in  opposition  to  those 


102  THE  FIRST  SIGN  [Part  III. 

who  are  carnal,  or  natural,  that  is,  in  a  state  of  nature. 
“  The  natural  man  receiveth  not  the  things  of  the 
Spirit  of  God,  for  they  are  foolishness  unto  him ;  nei¬ 
ther  can  he  know  them,  because  they  are  spiritually 
discerned.  But  he  that  is  spiritual,  judgeth  all  things.” 
1  Cor.  2  :  14,  15.  By  a  natural  man  the  Scriptures 
mean  an  ungodiy  man.  The  Apostle  Jude,  speaking 
of  certain  ungodly  men,  who  had  crept  in  unawares 
among  the  saints,  calls  them  “  sensual,  not  having  the 
Spirit,”  verse  19.  He  assigns  this  as  the  reason  why 
they  behaved  themselves  in  so  wicked  a  manner.  The 
word  translated  sensual  in  this  passage  is 
which  in  several  verses  in  1  Cor.  chap.  2,  is  translated 
natural.  In  like  manner,  in  the  next  verse  but  one, 
spiritual  men  are  set  in  opposition  to  carnal  men ;  by 
which  terms  we  are  to  understand  the  same  as  by  spi¬ 
ritual  men  and  natural  men  in  the  preceding  verses : 
“  And  I,  brethren,  could  not  speak  unto  you  as  unto 
spiritual,  but  as  unto  carnal,”  that  is,  as  in  a  great  mea 
sure  unsanctified.  That  by  the  term  carnal,  the  apostle 
means  unsanctified,  is  abundantly  evident  from  Rom. 
7  :  25;  8  :  1,  4,  5,  6,  7,  8,  9,  12,  13.  Gal.  5  :  16,  &c. 
Col.  2  :  18.  If  therefore,  by  the  terms  natural  and 
carnal,  in  these  texts,  is  meant  unsanctified ;  then,  un¬ 
doubtedly,  by  the  term  spiritual,  which  stands  opposed 
to  them,  is  meant  sanctified  and  gracious. 

And  as  the  saints  are  called  spiritual  in  Scripture, 
so  there  are  certain  properties,  qualities  and  privileges, 
which  have  the  same  denomination.  We  read  of  a 
spiritual  mind,  Rom.  8:6;  of  spiritual  wisdom,  Col. 
1:9;  and  of  spiritual  blessings,  Eph.  1  :  3. 

It  may  be  observed,  that  the  word  spiritual,  in  these 
*ind  other  texts  of  the  New  Testament,  is  not  used  to 
Signify  any  relation  to  the  spirit,  or  soul  of  man,  in 


Sign  1*3  OF  GRACIOUS  AFFECTIONS.  103 

opposition  to  the  body.  Qualities  are  not  said  to  be 
spiritual,  because  they  have  their  seat  in  the  soul ;  for 
there  are  some  properties  which  the  Scriptures  call 
carnal,  which  have  their  seat  as  much  in  the  soul  as 
those  properties  which  are  called  spiritual.  This  is 
the  case  with  pride,  and  self-righteousness,  and  confi¬ 
dence  in  our  own  wisdom,  which  the  apostle  calls 
fleshly.  Col.  2  :  18. 

Nor  are  qualities,  &c.  denominated  spiritual,  be¬ 
cause  they  relate  to  things  which  are  immaterial. 
The  heathen  philosophers  were  accustomed  to  specu¬ 
late  about  spirits  and  immaterial  beings.  Notwith¬ 
standing  this  the  apostle  represents  them  as  carnal 
men,  totally  ignorant  of  those  things  which  are  spi¬ 
ritual.  1  Cor.  chap.  2.  But  it  is  in  relation  to  the  Spi¬ 
rit  of  God  that  persons  and  qualities  are  termed 
spiritual  in  the  New  Testament.  The  word  Spirit,  as 
used  to  signify  the  third  person  in  the  Trinity,  is  the 
substantive,  from  which  is  formed  the  adjective  spi¬ 
ritual,  in  the  Holy  Scriptures.  Christians,  therefore, 
are  denominated  spiritual,  because  they  are  born  of 
the  Spirit  of  God,  and  because  they  are  under  the 
gracious  influence  of  that  Spirit.  Things  are  also 
called  spiritual  as  they  stand  related  to  the  Spirit  of 
God:  “  Which  things  also  we  speak,  not  in  the  words 
which  man’s  wisdom  teacheth,  but  which  the  Holy 
Ghost  teacheth ;  comparing  spiritual  things  with  spi¬ 
ritual.  But  the  natural  man  receiveth  not  the  things 
of  the  Spirit  of  God.  1  Cor.  2  :  13,  14.  Again:  “  To 
be  carnally  minded  is  death ;  but  to  be  spiritually 
minded  is  life  and  peace.”  Rom.  8  :  6.  In  the  ninth 
verse  the  apostle  explains  what  he  means  by  the  terms 
carnally  and  spiritually  minded.  He  shows  that  by 
the  latter  he  means  our  being  under  the  gracious  in- 


104 


THE  FIRST  SIGN 


[Part  III 


fiuence  of  the  Spirit  of  God:  “But  ye  are  not  in  the 
flesh,  but  in  the  Spirit,  if  so  be  that  the  Spirit  of  God 
dwell  in  you.”  “  Now,  if  any  man  have  not  the  Spirit 
of  Christ,  he  is  none  of  his.”  That  this  is  the  meaning 
of  the  apostle,  is  evident  from  the  whole  of  the  context. 

But  it  must  be  observed  here,  that  although  it  is  with 
relation  to  the  Spirit  of  God  and  his  influences  that 
persons  and  things  are  in  the  New  Testament  called 
spiritual,  yet  not  all  persons  who  are  under  any  kind 
of  influence  of  the  Holy  Spirit  are  called  spiritual. 
They  who  have  only  the  common  influences  of  the 
Spirit  are  not  so  called.  Natural  men,  whatever  ex¬ 
traordinary  gifts  they  had,  are  not,  in  general,  in  the 
New  Testament,  called  spiritual.  For  it  was  not  from 
having  the  gifts,  but  the  graces  of  the  Spirit,  that  men 
were  called  spiritual:  “  Brethren,  if  a  man  be  overtaken 
in  a  fault,  ye  ”  who  “  are  spiritual,  restore  such  a  one 
in  the  spirit  of  meekness.”  Gal.  6  :  1.  Meekness  is  one 
of  those  virtues  of  which  the  apostle  had  been  speak¬ 
ing  in  showing  what  the  fruits  of  the  Spirit  are.  In 
the  language  of  the  New  Testament  those  properties 
or  qualities  are  said  to  be  spiritual,  which  are  truly 
gracious  and  holy,  and  peculiar  to  the  saints:  “  We 
desire  that  ye  may  be  filled  with  the  knowledge  of  his 
will,  in  all  wisdom  and  spiritual  understanding.”  Col. 
1:9.  By  the  terms  wisdom,  and  spiritual  understand¬ 
ing,  in  this  passage,  is  intended  that  wisdom  which  is 
gracious,  and  from  the  sanctifying  influence  of  the 
Spirit  of  God.  Spiritual  wisdom  is  opposed  to  natural 
wisdom,  as  the  spiritual  man  is  opposed  to  the  natural 
man ;  and  therefore  spiritual  wisdom  is  the  same  as 
that  wisdom  which  is  from  above.  James,  3  :  17.  This 
the  apostle  opposes  to  natural  wisdom — a  wisdom 
■which  descendeth  not  from  above,  but  is  earthly,  sen- 


OF  GRACIOUS  AFFECTIONS. 


105 


Sign  I.J 


sual,  and  devilish,  verse  15.  In  this  passage,  the  word 
translated  sensual  is,  in  the  original,  the  same  as  that 
which  is  translated  natural  in  1  Cor.  2  :  14. 

So  that  though  natural  men  may  be  the  subjects  of 
a  certain  kind  of  Divine  influence,  as  is  evident  from 
many  parts  of  Scripture,  particularly  from  Num.  24 : 2 ; 

1  Sam.  10:  10;  11  :  6;  18:  14;  1  Cor.  13:  1,  2,  3; 
Heb.  6  :  4,  5,  6,  &c. ;  yet  they  are  not,  in  the  sense  of 
Scripture,  spiritual  persons  ;  neither  are  any  of  those 
effects,  gifts,  qualities,  or  affections,  which  they  derive 
from  the  influence  of  the  Spirit  of  God,  called  spiritual. 
The  great  difference  lies  in  the  two  following  par 
ticulars : 

(1.)  The  Spirit  of  God  is  given  to  the  saints  to  dwell 
in  them,  as  his  proper  and  continued  abode ;  to  ani¬ 
mate  and  influence  their  minds  as  a  principle  of  life 
and  action.  The  Scriptures  represent  the  Holy  Spirit 
as  not  only  occasionally  influencing  the  saints,  but  as 
abiding  in  them,  as  his  temple  and  everlasting  dwell¬ 
ing  place.  1  Cor.  3  :  16  ;  2  Cor.  6  :  16;  John,  14  :  16, 
17.  He  is  represented  as  being  so  united  to  the  facul¬ 
ties  of  the  soul  as  to  become  the  principle  of  a  new 
nature  and  life.  He  is  a  fountain  and  well  of  water  in 
the  soul,  springing  up  into  spiritual  and  everlasting 
life.  John,  4  :  14.  This  living  water  the  evangelist 
himself  explains  as  intending  the  Spirit  of  God,  7 :  38, 
39.  The  Spirit  of  God  being  thus  communicated  and 
united  to  the  saints,  they  are  from  thence  properly 
denominated  spiritual. 

On  the  other  hand,  though  the  Spirit  of  God  may 
influence  natural  men,  yet,  as  he  is  not  communicated 
to  them  as  an  indwelling  principle,  they  do  not  derive 
any  denomination  or  character  from  that  circumstance. 

(2.)  Another,  and  the  principal  reason  why  the 


106 


THE  FIRST  SIGN 


[Part  III. 


saints  ana  their  virtues  are  called  spiritual,  is  this  ;  the 
Spirit  of  God,  dwelling  in  them  as  a  vital  principle, 
communicates  himself  to  them  in  his  own  proper 
nature.  Holiness  is  the  nature  of  the  Spirit  of  God, 
therefore  he  is  called  in  the  Scriptures  the  Holy  Spi¬ 
rit.  Holiness,  which  is  the  beauty  of  the  Divine  Being, 
is  as  much  the  proper  nature  of  the  Holy  Spirit,  as 
heat  is  the  nature  of  fire.  The  grace  which  is  in  the 
hearts  of  the  saints,  though  infinitely  less,  is  of  the 
same  nature  as  the  divine  holiness.  “  That  which  is 
born  of  the  Spirit,”  says  the  Redeemer,  “  is  spirit.” 
John,  3  :  6.  The  principle  which  is  produced  in  the 
hearts  of  the  saints,  is  of  the  same  nature  as  that  Spi¬ 
rit,  and  so  is  properly  called  spiritual. 

But  the  Spirit  of  God  never  influences  the  minds  of 
natural  men  in  this  way.  He  never  communicates 
himself  to  them  in  his  own  proper  nature.  He  never 
indeed  acts  contrary  to  his  nature,  either  on  the  minds 
of  saints  or  of  sinners ;  but  he  may  ao-t  upon  men 
agreeably  to  his  own  nature,  and  not  at  all  communi¬ 
cate  himself  to  them. 

The  relation  of  the  Spirit  to  the  subjects  of  his  ope¬ 
ration,  is  not  only  different  from  every  thing  that  can 
be  experienced  by  an  unregenerate  man,  but  the  ope¬ 
ration  itself  is  different,  and  its  effects  exceedingly  so. 
The  saints  are  not  only  called  spiritual,  as  having  the 
Spirit  dwelling  in  them  ;  but  the  effects  of  divine  in 
fluence  upon  their  minds  are  also  spiritual,  and  there¬ 
fore  cannot  be  experienced  by  an  unregenerate  man. 
This  is  a  spiritual  work  in  the  highest  sense  of  the 
word  ;  and  is  therefore,  above  all  other  works,  pecu¬ 
liar  to  the  Spirit  of  God.  There  is  no  other  work  so 
excellent  as  this ;  for  there  is  none  in  which  God  so 
communicates  himself,  and  in  which  the  creature  has, 


OF  GRACIOUS  AFFECTIONS. 


107 


Sign  I.] 


in  so  high  a  sense,  a  participation  of  God,  as  in  this. 
Hence  the  saints  are  represented  as  “  being  made  par¬ 
takers  of  the  divine  nature,”  as  being  u  the  temples 
of  the  living  God.”  2  Peter,  1  :  4,  and  2  Cor.  6  :  16. 
See  also  1  John,  3  :  24  ;  4  :  12,  15,  16.  John,  17 . 21, 
23,  26;  Rom.  8  :  10 ;  Heb.  12  :  10  ;  1  John,  1  :  3.  Not 
that  the  saints  are  made  partakers  of  the  essence  of 
God,  according  to  the  blasphemous  notions  and  lan¬ 
guage  of  some  heretics ;  but,  to  use  a  Scripture  phrase, 
they  are  made  partakers  of  his  fullness ,  that  is,  of  his 
moral  beauty.  Grace  in  the  hearts  of  the  saints  being, 
therefore,  that  work  of  God  in  which  he  communicates 
the  holiness  of  his  nature,  it  is  doubtless  his  peculiar 
work,  and  in  an  eminent  degree  above  the  power  of 
any  creature.  The  influence  of  the  Spirit  of  God, 
thus  communicating  himself  and  making  the  creature 
a  partaker  of  the  divine  nature,  is  what  I  mean  by 
truly  gracious  affections  arising  from  spiritual  and 
divine  influence. 

None  but  real  saints  possess  that  experience  which 
is  truly  spiritual.  Others  not  only  possess  not  those 
communications  of  the  Spirit  of  God  in  so  high  a 
degree  as  the  saints,  but  they  possess  nothing  of  the 
same  nature  and  kind.  The  Apostle  James  tells  us, 
that  natural  men  have  not  the  Spirit;  and  Christ  urges 
the  necessity  of  a  new  birth,  or  a  being  bom  of  the 
Spirit,  because  he  that  is  born  of  the  flesh  is  flesh. 
John,  3  :  6.  The  unregenerate  have  not  the  Spirit  of 
God  dwelling  in  them  in  any  degree ;  for  the  apostle 
declares,  that  all  who  have  the  Spirit  of  God  dwelling 
in  them  are  sons  of  God.  Rom.  8  :  9-11.  Having  the 
Spirit  of  God  is  mentioned  as  the  earnest  of  the  ever¬ 
lasting  inheritance.  2  Cor.  1  :  22,  and  5:5;  Rph. 
1 : 13,  14.  It  is  a  sure  evidence  of  onr  being  in  Christ: 


108 


THE  FIRST  SIGN 


[Part  III. 

“  Hereby  we  know  that  we  dwell  in  him,  and  lie  in 
us,  because  he  hath  given  us  of  his  Spirit.”  1  John, 
4  :  13.  Ungodly  men  are  not  partakers  of  the  divine 
nature,  for  partaking  of  the  divine  nature  is  mentioned 
as  the  peculiar  privilege  of  real  saints.  2  Peter,  1  :  4. 
They  are  not  partakers  of  the  holiness  of  God.  Heb. 
12  :  10.  A  natural  man  has  no  experience  of  any  thing 
spiritual,  for  the  apostle  assures  us  that  he  is  a  perfect 
stranger  to  every  thing  of  this  kind:  “The  natural 
man  receiveth  not  the  things  of  the  Spirit  of  God,  for 
they  are  foolishness  unto  him:  neither  can  he  know 
them,  because  they  are  spiritually  discerned.”  1  Cor. 
2  :  14.  To  the  same  purpose  the  Lord  Jesus  Christ 
tells  us  that  the  world  is  wholly  unacquainted  with  the 
Spirit  of  God  :  “  Even  the  Spirit  of  Truth,  whom  the 
world  cannot  receive,  because  it  seeth  him  not,  neither 
knoweth  him.”  John,  14  : 17.  It  is  farther  evident  that 
unregenerate  men  possess  nothing  of  the  nature  of 
real  grace ;  for  the  apostle  declares,  that  those  of  them 
who  proceed  farthest  in  religion,  have  no  charity,  or 
true  Christian  love.  1  Cor.  13.  So  Christ  reproves  the 
Pharisees,  those  high  pretenders  to  religion,  for  not 
having  the  love  of  God  in  them,  John,  5  :  42.  Hence 
natural  men  have  no  communion  or  fellowship  with 
Christ,  for  this  is  mentioned  as  the  peculiar  privilege 
of  the  saints.  1  John,  1  :  3,  6,  7 ;  1  Cor.  1  :  9.  The 
Scriptures  speak  of  a  gracious  principle  in  the  soul, 
though  small  as  a  grain  of  mustard  seed,  as  inconsistent 
with  a  state  of  sin.  1  John,  3  :  9.  Natural  men  are 
represented  in  the  sacred  writings  as  having  no  spirit¬ 
ual  light,  no  spiritual  life,  no  spiritual  being  ;  and 
therefore  regeneration  is  often  compared  to  the  open¬ 
ing  of  the  eyes  of  the  blind,  to  the  raising  of  the  dead, 
and  to  the  work  of  creation. 


Sign  I.] 


OF  GRACIOUS  AFFECTIONS. 


109 


From  these  things!  it  is  evident,  that  those  gracious 
influences  of  which  the  saints  are  the  subjects,  and 
which  are  the  effects  of  the  Spirit  of  God,  are  altogether 
supernatural — are  quite  different  from  any  thing  that 
unregenerate  men  experience.  They  are  what  no  im¬ 
provement,  or  composition  of  natural  qualifications  or 
principles  will  ever  produce ;  because  they  not  only 
differ  from  what  is  natural,  and  from  every  thing  that 
natural  men  experience  in  degree  and  circumstances, 
but  also  in  kind ;  and  are  of  a  nature  far  more  excel¬ 
lent.  And  this  is  what  I  mean  by  supernatural,  when 
I  say  that  gracious  affections  proceed  from  supernatu¬ 
ral  influence. 

From  hence  it  follows,  that  in  gracious  affections 
there  are  new  perceptions  and  sensations  entirely  dif¬ 
ferent  in  their  nature  and  kind  from  any  thing  expe¬ 
rienced  by  the  saints  before  they  were  sanctified.  For 
if  God,  by  his  gracious  influence,  produces  something 
that  is  new,  not  only  in  degree  and  circumstances,  but 
in  the  whole  of  its  nature,  and  that  which  could  be 
produced  by  no  exaltation  or  composition  of  what  was 
possessed  before,  or  by  the  addition  of  any  thing  of 
the  same  kind — if  God  produces  something  thus  new 
in  the  mind  ;  then  doubtless  something  entirely  new 
is  felt,  or  perceived,  or  thought ;  or,  which  is  the  same 
thing,  there  is  some  perception  or  sensation  of  the 
mind  of  an  entirely  new  description. 

This  new  spiritual  sense,  and  the  new  dispositions 
which  attend  it,  are  not  however  new  faculties,  but 
new  principles.  By  a  principle,  I  mean  that  founda¬ 
tion  which  is  laid  for  any  particular  kind  of  exercise 
of  the  faculties  of  the  soul.  So  that  this  new  spiritual 
sense  is  not  a  new  faculty  of  the  understanding,  but  a 
foundation  laid  in  the  soul  for  a  new  kind  of  exercise 
of  that  faculty.  10 


110 


THE  FIRST  SIGN 


[Part  III. 


The  Spirit  of  God,  in  his  common  operations  upon 
the  minds  of  natural  men,  only  moves,  impresses, 
assists,  improves,  or  in  some  other  way  acts  upon 
natural  principles.  He  may  greatly  assist  natural  men 
in  their  reasonings  about  secular  things,  and  even 
about  the  doctrines  of  religion,  without  giving  them 
any  spiritual  sense ;  and  may  assist  their  conscience 
to  perform  that'  work  more  fully,  which  it  performs 
naturally.  There  are  man /  other  ways  in  which  the 
Holy  Spirit  acts  upon,  assists  and  moves  natural  prin¬ 
ciples,  where  there  is  nothing  supernatural  and  divine. 
But  the  Spirit  of  God,  in  his  gracious  influence ,  ope¬ 
rates  by  infusing  or  exercising  new  supernatural  prin¬ 
ciples — principles  vastly  more  important  and  excel¬ 
lent  than  any  thing  experienced  or  possessed  by  natu¬ 
ral  men. 

From  what  has  been  said  it  follows,  that  all  spiritual 
and  gracious  affections  arise  from,  and  are  attended 
by  some  apprehension,  idea,  or  sensation  of  mind,  ex¬ 
ceedingly  different  from  all  that  can  be  possessed  or 
experienced  by  natural  men — something  of  which  they 
can  form  no  adequate  conception. 

But  here  two  things  must  be  noticed,  in  order  that 
this  may  be  rightly  understood. 

(1.)  On  the  one  hand,  it  must  be  observed,  that  not 
every  thing  belonging  to  spiritual  affections  is  new, 
and  entirely  different  from  what  natural  men  may 
conceive  of  and  experience.  Many  circumstances, 
appendages  and  effects,  are  common  to  both  natural 
and  spiritual  affections.  Thus  love  to  a  near  relation, 
and  love  to  God,  have  many  attending  circumstances 
exactly  similar :  love  to  God  produces  a  desire  to  please 
the  object  beloved;  so  does  love  to  a  near  relation: 
love  to  God  causes  a  man  tc  delight  in  thinking  of 


Sign  I.]  OF  GRACIOUS  AFFECTIONS.  Ill 

God,  and  in  conformity  to  the  will  of  God ;  exactly 
similar  are  the  effects  of  that  love  which  one  man  may 
bear  to  another.  But  yet  the  conceptions  which  the 
saints  have  of  the  loveliness  of  God,  and  that  kind  of 
delight  in  him  which  they  experience,  are  quite  pecu¬ 
liar,  and  entirely  different  from  any  thing  which  a 
natural  man  can  possess,  or  of  which  he  can  form  any 
proper  notion.  And  even  in  those  circumstances  which 
seem  to  be  common,  there  is  something  peculiar;  both 
spiritual  and  natural  love  produce  desires  after  the 
object  beloved ;  but  they  are  not  the  same  kind  of  de  ¬ 
sires  :  there  is  a  sensation  of  soul  in  spiritual  desires 
which  is  very  different  from  all  natural  desires.  Both 
spiritual  and  natural  love  are  attended  by  delight  in 
the  object  beloved;  but  the  sensations  of  delight  are 
not  the  same,  but  exceedingly  different.  Natural  men 
may  have  conceptions  of  many  things  about  spiritual 
affections ;  but  still  there  is  something  in  them  of  which 
they  can  form  no  proper  notion. 

(2.)  On  the  other  hand,  a  natural  man  may  have 
religious  apprehensions  and  affections  which,  in  many 
respects,  are  quite  new  to  him ;  and  yet  what  he  ex¬ 
periences  may  not  be  the  exercise  of  a  new  principle, 
nor  the  sensations  of  a  new  spiritual  apprehension. 
His  affections  may  be  quite  new,  through  the  influence 
of  natural  principles,  arising  from  some  powerful  in¬ 
fluence  of  Satan,  or  some  kind  of  strong  delusion. 

Upon  the  whole,  I  think  it  clearly  evident,  that  all 
truly  gracious  affections  arise  from  the  special  and 
peculiar  influences  of  the  Holy  Spirit ;  producing  those 
sensible  effects  in  the  souls  of  the  saints  which  are 
_  entirely  different  from  all  that  a  natural  man  can  pos¬ 
sibly  experience,  not  only  in  degree  and  circumstances, 
but  in  the  whole  of  their  nature.  A  natural  man  not 


112 


THE  FIRST  SIGN 


[Part  Ill. 


only  cannot  experience  that  which  is  exactly  the  same, 
but  he  cannot  experience  any  thing  but  what  is  ex¬ 
ceedingly  different,  and  immensely  inferior. 

I  have  insisted  largely  on  this  matter,  because  it  is 
of  great  importance,  in  order  to  discover  and  exhibit 
the  delusions  of  Satan  in  various  kinds  of  false  reli¬ 
gious  affections,  by  which  many  persons  are  deluded  ; 
and  in  order  to  determine  and  settle  many  points  of 
doctrine  respecting  the  operations  of  the  Spirit  of  God, 
and  the  nature  of  true  grace. 

I  therefore  now  come  to  apply  these  things  to  the 
purpose  of  this  discourse. 

From  hence  it  appears,  that  the  impressions  which 
are  made  on  the  imaginations  of  some  persons,  or  the 
conceptions  which  they  have  of  God,  of  heaven,  and 
of  other  things  belonging  to  religion,  possess  nothing 
truly  spiritual,  of  the  nature  of  real  grace.  Though 
what  is  spiritual  may  attend  such  impressions,  and  be 
mixed  with  them ;  yet  in  themselves  they  possess  no¬ 
thing  that  is  spiritual,  nor  are  they  any  part  of  gracious 
experience. 

Many  persons  who  have  had  powerful  impressions 
upon  the  imagination,  have  very  ignorantly  supposed 
them  to  be  of  the  nature  of  spiritual  discoveries.  They 
have  had  lively  ideas  of  some  well  proportioned  figure 
or  beautiful  form  of  countenance ;  and  this  they  call 
a  spiritual  sight  of  Christ.  Some  have  had  impressed 
upon  their  minds  the  idea  of  a  great  light ;  and  this 
they  call  a  spiritual  view  of  the  glory  of  God.  Some 
have  been  impressed  with  an  idea  of  Christ  hanging 
on  the  cross,  and  of  his  blood  flowing  from  his  wounds; 
and  this  they  call  a  spiritual  sight  of  Christ,  and  of  the 
way  of  salvation.  Some  have  imagined  that  they  saw 
him  with  his  arms  extended,  ready  to  embrace  them ; 


OF  GRACIOUS  AFFECTIONS. 


113 


Sign  I. J  ut  UflJlwvuu  . . 

and  this  they  call  a  spiritual  discovery  of  the  sufficiency 
of  his  grace,  and  a  certain  proof  that  he  loves  them. 
Some  have  had  lively  ideas  of  heaven,  and  of  Christ  on 
his  throne  there,  surrounded  by  saints  and  angels  ;  and 
this  they  call  a  spiritual  view  of  heaven.  And  in  like 
manner,  the  imaginations  of  some  persons  have  been 
impressed  with  ideas  of  hearing.  They  have  imagined 
that  Christ  was  speaking  to  them  in  the  language  o 
comfort  and  encouragement.  These  things  they  have 
denominated  the  inward  call  of  Christ,  having  the  wit¬ 
ness  of  the  Spirit,  a  testimony  of  the  favor  of  God,  &c. 

Persons  of  little  information,  and  who  are  not  ac- 
customed  to  reflect,  more  readily  conclude  that  these 
things  are  spiritual,  because  spiritual  things  being  in¬ 
visible,  we  are  obliged  to  use  figurative  expressions  in 
speaking  of  them.  Thus  we  call  a  clear  apprehension 
of  spiritual  things  by  the  name  of  light;  and  the  con¬ 
viction  of  the  judgment,  and  the  persuasion  of  the 
will,  when  produced  by  the  word  and  Spirit  of  God 
we  denominate  spiritually  hearing  the  call  of  Christ. 
Some  persons  upon  hearing  these  expressions  often 
used,  and  having  the  necessity  of  their  eyes  being 
opened,  of  their  having  a  discovery  of  spiritual  things, 
&c.  urged  upon  them,  ignorantly  expect  some  such 
discoveries  and  views  as  have  been  spoken  of;  and 
when  these  are  obtained,  they  are  confident  that  their 
eyes  are  now  opened,  that  Christ  has  now  manifested 
himself  to  them  as  their  Savior  ;  and  hence  they  are 
exceedingly  affected  by  their  supposed  deliverance  and 
privileges,  and  thus  many  kinds  of  affections  are  im¬ 
mediately  and  powerfully  excited. 

But  it  is  very  evident  that  such  discoveries  have  no¬ 
thing  in  them  really  spiritual  and  divine  :  they  are  in 
no  respect  of  such  a  kind  as  to  be  entirely,  and  m  the 

10* 


114  THE  FIRST  SIGN  [Part  III. 

whole  of  their  nature,  different  from  all  that  natural 
men  can  possibly  experience,  so  that  in  order  to  pos¬ 
sess  them,  we  must  have  a  new  spiritual  and  divine 
principle  communicated.  A  natural  man  is  as  capable 
of  having  a  lively  idea  of  shapes,  and  colors,  and 
sounds,  in  reference  to  absent  objects,  impressed  upon 
his  mind,  as  a  regenerate  man.  And  it  is  ascertained 
by  abundant  experience,  that  it  is  not  from  mental  cul¬ 
tivation  that  persons  are  rendered  more  liable  to  such 
lively  ideas ;  but  that,  on  the  contrary,  the  weakness  of 
the  body  and  of  the  mind  conduces  very  much  to  this 
susceptibility. 

These  ideas,  though  the  manner  in  which  they  are 
impressed  is  sometimes  extraordinary,  are  no  better  on 
that  account :  they  are  still  not  of  a  different  kind  from 
what  men  obtain  by  their  senses.  For  instance,  the 
conception  which  an  unregenerate  man  has  of  Christ 
hanging  on  the  cross  and  shedding  his  blood,  is  no 
better  in  itself  than  the  conceptions  which  the  Jews, 
his  enemies,  had,  who  stood  round  his  cross,  and  wit¬ 
nessed  his  crucifixion.  Yea,  if  men  should  actually 
receive  such  ideas  by  the  immediate  influence  of  the 
Holy  Spirit,  unaccompanied  by  a  gracious  change  of 
disposition,  they  would  not  be  spiritual,  they  would 
be  nothing  more  than  the  common  work  of  the  Spirit 
of  God.  Balaam  had  impressed  on  his  mind,  by  divine 
influence,  a  clear  and  lively  representation  or  idea  of 
Jesus  Christ,  as  the  star  rising  out  of  Jacob,  when  he 
heard  the  words  of  God,  and  knew  the  knowledge  of 
the  Most  High,  and  saw  the  vision  of  the  Almighty, 
falling  into  a  trance.  Numb.  24  :  16,  17.  Notwith 
standing  this  lie  had  no  spiritual  discovery  of  Christ; 
t^at  Day-star  never  spiritually  arose  in  his  heart. 

And  as  these  ideas  have  nothing  spiritual  in  their 


OP  GRACIOUS  AFFECTIONS. 


115 


Sign  I.] 


nature,  nothing  but  what  natural  men,  without  any 
new  principles,  are  capable  ol — so  there  is  nothing  in 
their  nature  which  requires  that  gracious  influence  of 
the  Spirit  of  God  which  is  necessary  to  the  produc¬ 
tion  of  true  grace.  There  appears  nothing  in  them 
above  the  power  of  Satan.  The  Devil  can  no  doubt 
suggest  ideas,  otherwise  he  could  not  tempt  men  to 
sin.  They  may  be  raised  merely  by  impressions  made 
on  the  body,  by  moving  the  animal  spirits,  and  im¬ 
pressing  the  brain.  Experience  abundantly  shows  that 
changes  in  the  body  often  exert  a  palpable  effect  upon 
the  mind. 

But  it  is  also  evident  that  the  devil  not  only  can,  but 
that  he  often  has  excited  such  ideas.  This  appears 
from  the  dreams  and  visions  of  the  false  prophets  ot 
old,  who  were  under  the  influence  of  lying  spirits. 
See  Deut.  13:1;  1  Kings,  22  :  22 ;  Isaiah,  28  :  7;  Ezek. 
13  :  7  ;  Zech.  13  :  4.  And  if  Satan,  or  any  created  be¬ 
ing  has  power  to  impress  the  mind  with  ideal  repre¬ 
sentations,  then  no  particular  kind  of  such  representa¬ 
tions  can  be  any  evidence  of  a  divine  and  gracious  in¬ 
fluence,  for  no  higher  kind  of  power  is  required  to  form 
in  the  brain  one  shape  or  color  than  another.  It  is  evi¬ 
dent  therefore,  that  if  it  is  in  the  power  of  the  Devil  to 
produce  any  kind  of  impression  on  the  imagination,  he 
may  produce  all  kinds. 

From  hence  it  also  appears  that  nothing  of  this  kind 
is  spiritual  and  divine,  in  the  sense  in  which  it  has  been 
proved  that  all  gracious  experience  is.  And  though,  in 
some  degree,  such  ideas  attend  gracious  experience, 
yet  they  are  no  part  of  that  experience.  Owing  to  our 
infirmities  in  the  present  state,  and  especially  to  the 
weak  constitution  of  some  persons,  gracious  affections, 
when  very  strong,  undoubtedly  excite  lively  ideas  in 


1 


116 


THE  FIRST  SIGN 


[Part  III. 

the  imagination ;  yet  it  is  also  true,  that  when  affec¬ 
tions  arise  wholly  from  imagination,  which  is  often  the 
case,  they  are  merely  natural — they  are  built  on  a  foun¬ 
dation  which  is  not  spiritual,  and  so  are  entirely  dif¬ 
ferent  from  gracious  affections. 

These  impressions  on  the  imagination  often  raise 
the  carnal  affections  of  men  to  a  very  great  height : 
and  no  wonder,  as  the  persons  thus  deluded  are  firmly 
persuaded  of  their  being  divine  manifestations,  which 
the  great  Jehovah  makes  to  their  souls;  thus  giving 
testimony,  in  an  extraordinary  manner,  as  to  theii 
special  interest  in  his  gracious  favor. 

Again,  it  is  evident,  from  what  has  been  said  respect¬ 
ing  gracious  operations  on  the  heart  of  man,  that  the 
act  of  impressing  the  words  of  Scripture  on  the  mind 
has  nothing  in  it  spiritual  and  divine.  I  have  had  occa¬ 
sion  to  say  something  of  this  already,  and  if  the  reader 
bears  in  mind  what  has  been  advanced  concerning  the 
nature  of  spiritual  influence,  it  will  be  abundantly  evi¬ 
dent  to  him  that  this  is  not  a  spiritual  and  gracious 
operation.  For  I  suppose  that  no  person  of  common 
understanding  will  say  or  imagine,  that  there  are  words 
which  cannot  be  impressed  upon  the  mind  of  a  natural 
man. 

Suggesting  the  words  of  Scripture  to  the  mind  is  only 
exciting  ideas  of  certain  sounds  or  letters;  and  there¬ 
fore,  from  what  has  been  already  said,  it  is  evident  that 
in  such  suggestions  there  may  be  nothing  spiritual. 
But  let  it  be  well  observed,  that  when  the  extraordi¬ 
nary  manner  in  which  the  words  of  Scripture  are  sug¬ 
gested  to  the  mind,  is  that  which  excites  our  warm 
affections,  and  is  properly  the  ground  of  them,  then 
those  affections  are  certainly  not  spiritual.  Persons 
may  have  gracious  affections  attending  Scripture  pas- 


Sign  I.] 


OF  GRACIOUS  AFFECTIONS. 


117 


sages,  thus  brought  to  their  minds,  and  the  Spirit  of 
God  may  make  use  of  Scripture  to  excite  them.  In 
this  case,  it  is  the  divine  and  excellent  things  contained 
in  those  Scriptures,  which  excite  their  affections,  and 
not  the  extraordinary  and  sudden  manner  in  which 
they  are  suggested.  Such  persons  are  affected  by  the 
instruction  they  receive  from  the  words,  and  the  view 
of  the  glorious  things  of  God  which  they  exhibit,  and 
not  by  their  coming  suddenly  to  their  minds,  as  though 
they  had  been  spoken  to  them.  Persons  are  often  ex¬ 
ceedingly  affected  in  this  way  :  the  woids  ol  some 
great  and  precious  promise  of  Scripture  come  sud¬ 
denly  to  their  minds,  and  they  regard  them  as  directed 
immediately  to  them  from  the  Holy  Spiiit  himself. 
This  they  take  to  be  the  voice  of  God,  revealing  to 
them  their  happy  circumstances.  There  is  no  spiritual 
knowledge  as  to  the  meaning  of  these  passages,  pie 
ceding  their  engaged  affections  as  the  foundation  of 
them:  all  the  knowledge  they  have  as  the  foundation 
of  these  affections  is  this — the  words  they  think  weie 
spoken  to  them,  because  they  came  so  suddenly,  and 
in  so  extraordinary  a  manner.  And  their  supposed 
religious  affections  are  built  wholly  on  the  sand,  and 
rest  on  a  conclusion  for  which  they  have  no  founda¬ 
tion  ;  for  as  it  has  been  already  shown,  the  sudden  man¬ 
ner  in  which  words  may  come  to  the  mind,  is  no  evi¬ 
dence  that  they  are  a  suggestion  from  God.  And  even 
if  we  knew  that  God  brought  words  to  our  minds, 
that  might  be  without  our  having  spiritual  knowledge. 
Balaam  might  know  that  the  words  which  were  sug¬ 
gested  to  him,  were  suggested  by  God ;  yet  he  pos¬ 
sessed  no  spiritual  and  gracious  illumination.  Persons 
who  have  their  affections  thus  raised,  if  they  should  be 
inquired  of,  whether  they  have  any  clearer  views  of  the 


■ 


118  THE  FIRST  SIGN  [Part  IU 

excellency  of  the  tilings  contained  in  those  Scriptures, 
would  probably  say,  Yes,  without  hesitation;;  though 
they  have  no  such  views,  except  in  the  following  re¬ 
spect:  when  they  have  adopted  the  notion  that  the 
words  are  spoken  immediately  to  themselves,  that  cir¬ 
cumstance  makes  those  passages  appear  precious  to 
them,  and  in  consequence  they  regard  what  those 
Scriptures  say  to  them  as  being  excellent  and  highly 
important.  For  instance,  suppose  these  wrords  were 
suddenly  brought  to  their  minds,  “  Fear  not— it  is 
your  Father’s  good  pleasure  to  give  you  the  kingdom.” 
Having  adopted  a  confident  persuasion  that  the  words 
are  spoken  to  them  immediately;  that  God  is  their 
Father,  and  hath  given  to  them  the  kingdom  of  heaven, 
they  are  greatly  affected,  and  this  passage  becomes 
precious  to  them.  But  the  reason  why  this  promise 
appears  so  important  to  them,  is  merely  because  they 
think  it  is  made  to  themselves  immediately.  All  the 
impression  they  have  of  any  glory  in  it  arises  from 
self-love,  and  from  their  imagined  interest  in  what  is 
promised.  They  have  no  view  of  the  holy  nature  of 
the  kingdom  of  heaven,  the  spiritual  glory  of  God,  and 
his  abundant  grace  to  sinners  in  giving  them  this  king¬ 
dom.  On  the  contrary,  they  first  imagine  that  they 
are  interested,  and  then  they  are  highly  affected,  and 
afterward  they  regard  these  things  as  excellent  and  pre¬ 
cious.  So  that  the  sudden  and  extraordinary  manner  in 
which  passages  of  Scripture  come  to  their  minds,  is  evi- 
•  dently  the  foundation  of  the  whole ;  and  this  is  a  clear 
proof  of  the  wretched  delusion  by  which  they  are  de¬ 
ceived. 

The  first  religious  comfort  of  many  persons,  and 
what  they  call  their  conversion,  is  of  the  same  kind. 
After  conviction  and  terrors,  some  encouraging  pro- 


OF  GRACIOUS  AFFECTIONS. 


119 


Sign  I.] 


mise  is  suddenly  and  unaccountably  suggested  to  their 
minds ;  and  the  manner  in  which  it  is  suggested  leads 
them  to  conclude  that  it  certainly  proceeds  from  God. 
This  is  the  foundation  of  their  faith,  and  hope,  and 
comfort.  From  hence  they  take  their  first  encouiage- 
ment  to  trust  in  God.  But  every  person  tolerably  ac¬ 
quainted  with  the  principles  of  religion,  must  know 
that  God  reveals  his  love  to  men,  and  their  interest  in 

this  promises  after ,  and  not  before  they  believe.  They 
must  believe  before  they  can  realize  an  interest  in  the 
promises.  The  Holy  Spirit  is  a  Spirit  of  truth,  and 
therefore  he  does  not  suggest  Scripture  to  the  minds  of 
men  in  order  to  reveal  to  them  that  they  have  an  in¬ 
terest  in  the  favor  of  God  and  his  promises,  when  they 
have  none,  not  having  yet  believed.  No  promise  of 
the  covenant  of  grace  belongs  to  any  man  until  he  has 
believed  in  Christ;  for  it  is  only  by  faith  that  we 
become  interested  in  Christ,  and  in  the  promises  of 
the  new  covenant ;  and  therefore  whatever  spirit  ap¬ 
plies  the  promises  of  that  covenant  to  a  person  who 
does  not  believe,  must  be  a  lying  spirit;  and  the  faith 
which  is  built  upon  such  an  application  has  in  fact  no 
Scripture  foundation  to  rest  upon.  The  Spirit  of  God 
does  not  suggest  comfortable  texts  of  Scripture  in  order 
to  assure  us  of  his  love,  while  we  have  not  the  faith  of 
dependence.  And  even  if  a  promise  is  properly  applied 
as  an  invitation ;  yet  if  we  make  the  sudden  and  un¬ 
usual  manner  of  its  being  suggested,  the  ground  on 
which  we  believe  that  we  are  invited,  our  persuasion 
is  not  true  faith,  because  it  is  built  on  that  which  is 
not  the  ground  of  true  faith.  The  only  reason  we 
have  to  infer  that  we  are  invited  to  partake  of  the 
blessings  of  the  Gospel  is  this,  the  word  of  God  de¬ 
clares,  that  persons  qualified  as  we  are,  are  invited. 


120 


THE  FIRST  SIGN 


[Part  III 


and  God,  who  makes  the  declaration,  cannot  lie.  If  a 
sinner,  feeling  that  he  is  such,  is  convinced  of  the 
veracity  of  God,  and  that  the  Scriptures  are  his  word, 
he  will  need  nothing  more  to  satisfy  him  that  he  is 
invited ;  for  they  abound  with  invitations  to  sinners, 
even  to  the  chief  of  sinners,  to  come  and  partake  of 
the  benefits  of  the  Gospel.  Possessing  such  views 
and  feelings,  he  will  want  no  new  revelation. 

As  the  religious  comfort  of  many  professors,  at  the 
time  of  their  supposed  conversion,  springs  from  those 
sources  which  have  been  mentioned,  so  do  their  hopes, 
and  joys,  and  other  affections,  at  subsequent  stages  of 
their  experience.  They  have  often  particular  words 
of  Scripture — gracious  declarations  and  promises  sug¬ 
gested  to  their  minds,  which,  in  consequence  of  the 
manner  in  which  they  are  suggested,  they  conclude 
are  immediately  sent  from  God.  This  circumstance 
they  actually  make  the  chief  ground  of  the  confidence 
and  comfort  they  receive  from  them.  They  imagine 
a  kind  of  conversation  carried  on  between  God  and 
themselves ;  and  that,  by  the  Scriptures  which  come 
to  their  minds,  he  speaks  to  them,  satisfies  their  doubts, 
promises  them  support,  and  reveals  to  them  clearly 
their  interest  in  everlasting  blessings.  And  thus  they 
are  often  elevated,  and  have  a  kind  of  sudden  and 
tumultuous  joy,  mingled  with  strong  confidence,  and 
?i  high  opinion  of  themselves ;  when  indeed  the  main 
ground  of  this  confidence  and  this  joy  is  not  any  thing 
contained  in  the  Scriptures,  or  taught  by  them,  but  the 
suddenness  with  which  particular  passages  are  sug¬ 
gested  to  their  minds.  There  is  no  particular  promise 
in  the  word  of  God,  spoken  to  any  individual  saint,  or 
made  his  in  any  other  way  than  as  all  the  promises  of 
the  covenant  of  grace  are  his.  and  spoken  to  him 


OF  GRACIOUS  AFFECTIONS. 


121 


Sign  1. 1 


though  it  is  undoubtedly  true,  that  some  of  the  pro¬ 
mises  may  be  more  adapted  to  his  case  than  to  the  case 
of  others;  and  God,  by  his  Spirit,  may  enable  him 
more  fully  to  understand  some  than  others,  and  may 
give  him  a  deeper  sense  of  the  preciousness  and  suit¬ 
ableness  of  the  blessings  contained  in  them. 

But  is  there  no  such  thing  then  as  a  particular,  spi¬ 
ritual  application  of  the  promises  of  Scripture  by  the 
Spirit  of  God  ?  I  answer,  there  undoubtedly  is ;  but  it 
is  also  certain  that  the  nature  of  it  is  wholly  misun¬ 
derstood  by  many  persons,  so  that  they  deceive  them¬ 
selves,  and  give  Satan  great  advantage  against  them, 
and  against  the  interests  of  religion.  The  spiritual 
application  of  a  scripture  promise,  does  not  consist  in 
its  being  immediately  suggested  to  the  mind,  accom¬ 
panied  by  a  very  strong  persuasion  that  it  is  spoken 
particularly  to  the  individual  himself  in  reference  to 
his  own  state.  There  is  no  evidence  of  the  hand  of 
God  in  any  thing  of  this  kind,  as  events  have  shown, 
with  respect  to  many  professors.  There  is  nothing 
in  this  at  all  beyond  the  power  of  Satan ;  nor  any 
thing  implying  a  vital  communication  from  God.  A 
truly  spiritual  application  of  the  word  of  God  is  of  a 
vastly  superior  nature ;  as  “much  above  the  power  of 
the  Devil,  as  it  is  to  apply  the  word  of  God  to  a  dead 
man  so  as  to  raise  him  to  life.  It  consists  in  applying 
it  to  the  heart  in  its  enlightening,  sanctifying  influ¬ 
ence.  A  spiritual  application  of  a  promise  consists 
in  enlightening  the  mind  to  see  the  holy  excellency 
of  the  blessings  promised,  and  the  faithfulness  and  suf¬ 
ficiency  of  him  who  promises;  thus  drawing  forth  the 
heart  to  embrace  the  blessings  promised,  and  to  adore 
the  promiser;  and  by  this  means  producing  the  sen¬ 
sible  operations  of  grace,  and  the  evidence  of  interest  in 

II 


122 


THE  FIRST  SIGN 


1  Part  111 


the  blessings  promised.  An  application  not  consisting 
in  these  things,  but  only  in  certain  words  borne  into 
the  mind  in  a  direct  way,  as  if  spoken ;  making  per¬ 
sons  believe,  on  this  foundation  alone,  that  the  promise 
is  theirs,  is  a  delusive  application,  performed  by  the 
spirit  of  darkness,  and  not  by  the  Spirit  of  light. 

Here  it  may  be  proper  to  observe,  that  what  many 
persons  call  the  witness  oj  the  Spirit  that  they  are  the 
children  of  God,  has  nothing  in  it  spiritual  and  divine; 
and  consequently  the  affections  built  upon  it  are  false 
and  delusive.  That  which  they  call  the  witness  of 
the  Spirit,  is  nothing  more  than  an  immediate  sugges¬ 
tion,  by  which  they  are  assured  of  their  being  con¬ 
verted,  or  made  the  children  of  God,  and  from  which 
they  derive  the  persuasion  that  their  sins  are  pardoned, 
and  that  God  has  given  them  a  title  to  heaven.  This 
assurance  requires  no  higher  kind  of  suggestion,  in 
order  to  impress  it  on  the  mind,  than  that  by  which 
the  mind  of  Balaam  was  impressed.  It  requires  no 
higher  kind  of  agency  for  a  man  to  have  the  persua¬ 
sion  of  his  own  conversion  impressed  upon  his  mind, 
than  to  have  the  persuasion  of  his  neighbor’s  conver¬ 
sion  impressed  upon  his  mind ;  and  God,  if  he  pleased, 
could  impart  this  knowledge,  as  well  as  any  other, 
without  any  communication  of  his  holiness. 

But  it  is  a  low  notion  of  the  witness  of  the  Spirit, 
to  suppose,  that  there  is  nothing  in  the  nature  of  that 
influence  by  which  it  is  imparted  but  what  may  be 
’  experienced  by  natural  men,  or  of  which  men  are 
capable,  who  are  at  the  same  time  altogether  unsanc¬ 
tified;  and  that  therefore  the  gift  itself  possesses  nothing 
of  the  holy  nature  of  the  Spirit  of  God,  nothing  of  a 
vital  communication  of  that  Spirit.  That  which  is 
called  the  witness  of  the  Spirit,  in  Rom.  8  :  15,  1G,  i$ 


OF  GRACIOUS  AFFECTIONS. 


123 


Sign  I.J 


called  the  seal  of  the  Spirit  in  2  Cor.  1 . 22 ;  Eph. 

1  :  13,  and  4 :  30,  in  allusion  to  the  seal  of  princes, 
annexed, as  a  token  of  special  regard, to  certain  instru- 

Iments,  by  which  they  advance  their  favorites  to  some 
high  honor  or  peculiar  privilege.  Thus  the  sealing  of 
his  favorites  by  the  Prince  of  princes,  is  far  from  being 
a  common  operation :  there  is  no  work  of  the  Spirit 
of  God  whatever,  which  in  its  nature,  is  more  holy, , 
peculiar,  inimitable,  and  characteristic  of  divinity. 
The  seal  of  the  King  of  heaven  stamped  on  the  heart, 
is  in  its  very  nature  a  holy  communication,  and  not 
merely  the  revelation  of  an  important  fact.  The  seal 
of  the  Spirit  is  a  work  of  God  on  the  heart,  of  which 
natural  men  are  so  far  from  being  the  subjects  that 

I  they  can  form  no  conception  of  it.  “  To  him  that 
overcometh,  will  I  give  to  eat  of  the  hidden  manna,  and 
will  give  him  a  white  stone,  and  in  the  stone  a  new 
name  written,  which  no  man  knoweth,  saving  he  that 
receiveth  it.”  Rev.  2  :  17.  There  is  reason  to  suppose 
that  what  is  here  spoken  of  is  the  same  mark,  evidence, 
or  blessed  token  of  special  favor,  which  is  elsewhere 
called  the  seal  of  the  Spirit. 

What  has  misled  many  persons  in  their  notions  of 
that  influence  of  the  Spirit  of  God,  of  which  we  are 
speaking,  is  the  word  witness.  This  blessing  has 
been  regarded,  not  as  a  holy  effect,  or  work  of  the 
Spirit  upon  the  human  heart,  from  whence  we  may 
argue  that  we  are  the  children  of  God,  but  as  an  im¬ 
mediate,  inward  suggestion,  as  though  God,  by  a  kind 
of  voice  or  impression,  informed  us  that  we  were  his 
children.  This  mistake  arises  from  not  observing  the 
sense  in  which  the  word  witness,  or  testimony,  is  often 
used  in  the  New  Testament.  These  terms,  as  used  in 
the  places  alluded  to,  do  not  signify  a  direct  declara- 


124 


THE  FIRST  SIGN 


[Part  III. 


tion,  or  assertion  as  to  the  truth  of  any  proposition, 
but  that  evidence,  or  those  premises  from  whence  the 
truth  of  such  proposition  may  be  inferred.  God  is 
said  to  “  bear  witness  with  signs  and  wonders,  and 
divers  miracles,  and  gifts  of  the  Holy  Ghost.”  Heb. 

2  :  4.  Now  these  miracles  are  not  denominated  wit¬ 
nesses,  because  they  are  of  the  nature  of  assertions,  or 
direct  testimony,  but  as  they  afford  evidence  or  rational 
ground  for  indubitable  inference.  “  Long  time  there¬ 
fore  abode  they,  speaking  boldly  in  the  Lord,”  who 
“  gave  testimony  unto  the  word  of  his  grace,  and 
granted  signs  and  wonders  to  be  done  by  their  hands.” 
Acts,  14  :  3.  “  But  I  have  greater  witness  than  that 
of  John,  for  the  works  which  the  Father  hath  given 
me  to  finish,  the  same  works  that  I  do,  bear  witness  of 
me  that  the  Father  hath  sent  me.”  John,  5  :  36.  “  The 
works  that  I  do  in  my  Father’s  name,  they  bear  wit 
ness  of  me.”  John,  10  :  25.  In  the  same  sense  the 
works  of  Divine  Providence,  as  the  giving  of  rain  and 
fruitful  seasons,  are  mentioned  as  proofs  of  the  being 
and  goodness  of  God.  And  when  the  sacred  writings 
speak  of  the  seal  of  the  Spirit,  the  expression  properly 
denotes,  not  an  immediate  suggestion  or  voice,  but 
some  work  or  effect  of  the  Spirit,  which  leaves  a  divine 
mark  upon  the  soul  as  an  evidence  by  which  the  chil¬ 
dren  of  God  may  be  known.  When  God  puts  his 
seal  upon  a  man’s  soul  there  is  some  holy  stamp — 
some  image  impressed  and  left  there  like  the  impress 
of  the  seal  upon  the  wax.  And  this  holy  stamp,  or 
impressed  image,  exhibiting  clear  evidence  to  the  mind 
that  the  subject  of  it  is  a  child  of  God,  is  what  the 
Scriptures  call  the  seal,  the  witness  or  evidence  of  the 
Spirit.  This  image  stamped  by  the  Spirit  on  the  hearts 
of  the  children  of  God,  is  his  own  image,  and  is  the 


OF  GRACIOUS  AFFECTIONS. 


125 


Sign  I.] 


evidence  by  which  they  are  known  to  be  his  children. 
Seals  had  anciently  engraven  on  them  two  things,  the 
image  and  the  name  of  the  person  to  whom  they  be¬ 
longed.  And  therefore  when  Christ  says  to  his  spouse, 
“  Set  me  as  a  seal  upon  thine  heart,  as  a  seal  upon 
thine  arm ;”  it  is  as  much  as  to  say,  let  my  name  and 
my  image  remain  impressed  there. 

Another  proof  that  the  seal  or  witness  of  the  Spirit 
is  not  a  revelation  by  immediate  suggestion,  but  divine 
grace  communicated  to  the  soul,  is,  that  this  seal  is 
called  the  “  earnest  of  the  Spirit.”  “  Who  hath  also 
sealed  us,  and  given  the  earnest  of  the  Spirit  in  our 
hearts.”  2  Cor.  1  :  22.  “  In  whom,  after  that  ye  be¬ 
lieved,  ye  were  sealed  with  that  Holy  Spirit  of  promise, 
which  is  the  earnest  of  our  inheritance,  until  the  re¬ 
demption  of  the  purchased  possession,  unto  the  praise 
ot  his  glory.”  Eph.  1 : 13,  14.  Now  the  earnest  is  part 
of  the  purchase  money  given  in  hand  to  insure  the 
payment  of  the  whole  :  a  part  of  the  inheritance  given 
to  insure  the  possession  of  the  whole  at  some  future 
period.  But  surely  that  communication  which  is  of  the 
nature  of  eternal  felicity,  must  be  the  most  excellent 
kind  of  communication — something  that  is  in  its  own 
nature  spiritual,  holy  and  divine ;  and  therefore  far 
above  any  thing  of  the  nature  of  inspiration,  or  revela¬ 
tion  by  the  suggestions  of  the  Spirit  of  God.  What  is 
the  earnest  or  beginning  of  glory,  but  grace,  especially 
in  its  more  lively  and  manifest  exercises?  It  is  not 
prophecy,  nor  tongues,  nor  knowledge,  but  that  more 
excellent,  divine  gift,  “  charity,”  or  love,  “  that  never 
faileth,”  a  prelibation  of  the  light  and  blessedness  of 
heaven,  that  world  of  love.  Grace  is  the  seed  of  glory 
in  the  heart,  and  therefore  the  earnest  of  the  future  in¬ 
heritance.  What  is  the  beginning  of  eternal  life  in 

11* 


126 


THE  FIRST  SIGN 


[Part  III. 


the  soul,  but  spiritual  life  ?  and  what  is  spiritual  life 
but  grace  ?  The  inheritance  that  Christ  has  purchased 
for  his  people,  is  the  Spirit  of  God ;  not  in  any  extra¬ 
ordinary  gifts,  but  in  his  vital  indwelling  in  the  heart, 
communicating  and  exerting  himself  there  in  his  own 
proper,  holy  and  divine  nature.  It  is  through  the  vital 
communications  and  indwelling  of  the  Spirit,  that  the 
saints  have  all  their  life,  light,  holiness,  beauty  and 
joy  in  heaven ;  and  it  is  through  the  same  communi¬ 
cations  and  indwelling,  that  the  saints  have  all  their 
life,  light,  holiness,  beauty  and  comfort  on  earth. 

And  indeed  when  the  apostle,  in  Rom.  8  :  16,  speaks 
of  the  Spirit  bearing  “  witness  with  our  spirits,  that  we 
are  the  children  of  God,”  he  sufficiently  explains  him¬ 
self,  if  his  words  were  but  properly  attended  to.  This 
verse  is  connected  with  the  two  verses  immediately 
preceding,  and  forms  an  inference  from  what  the  apos¬ 
tle  had  there  said,  as  every  attentive  reader  will  easily 
perceive.  The  three  verses  are  as  follows :  “  For  as 
many  as  are  led  by  the  Spirit  of  God,  they  are  the  sons 
of  God ;  for  ye  have  not  received  the  spirit  of  bondage 
again  to  fear ;  but  ye  have  received  the  spirit  of  adop¬ 
tion,  whereby  we  cry,  Abba,  Father;  the  Spirit  itself 
beareth  witness  with  our  spirits,  that  we  are  the  chil¬ 
dren  of  God.”  What  the  apostle  says  here,  if  we  take 
it  in  connection,  clearly  shows,  that  when  he  mentions 
the  Spirit  as  giving  evidence,  or  bearing  witness  that 
we  are  the  children  of  God,  he  has  respect  to  his  dwell¬ 
ing  in  us,  and  leading  us  as  the  spirit  of  adoption,  or 
as  the  spirit  of  a  child,  disposing  us  to  behave  toward 
God  as  to  a  father.  This  is  the  witness,  or  evidence,  of 
which  the  apostle  speaks ;  and  thus,  if  we  are  children, 
we  have  the  spirit  of  children,  or  the  spirit  of  adoption. 
And  what  is  that  but  the  spirit  of  love  ?  There  are  two 


Sign  !•] 


OF  GRACIOUS  AFFECTIONS. 


127 


kinds  of  spirits  of  which  the  apostle  speaks,  the  spin 
of  a  slave,  or  of  bondage,  and  that  is  fear  ;  and  e 
spirit  of  a  child,  or  of  adoption,  and  that  is  love.  Til 
apostle  says  we  have  not  received  the  spirit  of  bondage, 
or  of  slaves,  which  is  a  spirit  of  fear ;  but  we  have  re¬ 
ceived  the  spirit  of  children  the  spirit  of  love,  which 
naturally  inclines  us  to  approach  God,  and  to  behave 
toward  him  as  children  to  a  father.  And  tins  is  the 
witness  of  the  Spirit,  or  the  evidence  given  us  that  we 
are  the  children  of  God.  This  is  the  obvious  meaning 
of  the  apostle,  and  undoubtedly  he  is  here  speaking  o 
the  same  way  of  casting  out  doubts  and  fears  and  the 
spirit  of  bondage,  as  that  of  which  the  Apostle  John 
speaks,  1  Epistle,  4  :  18,  that  is,  by  the  prevalence  of 
love,  or  a  child-like  spirit.  The  spirit  of  bondage  works 
by  fear :  the  slave  fears  the  rod :  but  love  cries,  Abba 
Father.  It  gives  us  clear  evidence  ot  our  union  to  God 
as  his  children,  and  so  casts  out  fear.  Hence  it  ap¬ 
pears  that  the  witness  of  the  Spirit,  of  which  the  apos¬ 
tle  speaks,  is  not  any  immediate  suggestion  or  revela¬ 
tion,  but  a  gracious  and  holy  work  of  the  Spirit  of  God 
in  the  hearts  of  the  saints,  producing  the  dispositions 
and  temper  of  children.  It  is  a  humble,  c  n  1  ®  a 
fection  to  God,  casting  out  fear,  or  the  servile  spirit  of 

bondage. 

This  is  evident  from  the  context :  the  apostle  repeat¬ 
edly  mentions  the  Spirit  as  dwelling  in  the  hearts  of 
the  saints,  as  a  gracious  principle,  opposed  to  the  flesh, 
or  depraved  nature.  In  the  words  which  introduce 
this  passage,  he  says,  “  For,  if  ye  live  after  the  flesh, 
ye  shall  die ;  but  if  ye,  through  the  Spirit,  do  mortify 
the  deeds  of  the  flesh,  ye  shall  live.”  Verse  13.  I  have 
no  doubt  but  that  the  apostle  has  a  particular  view  to 
the  spirit  of  grace,  or  the  spirit  of  love,  in  its  more 


128  THE  FIRST  SIGN  [Part  III. 

lively  actings ;  for  it  is  perfect,  or  strong  love  only, 
which  so  testifies,  or  so  gives  evidence  that  we  are  his 
children,  as  to  cast  out  fear,  and  to  deliver  us  from  the 
spirit  of  bondage.  The  strong  and  lively  exercises  of 
a  spirit  of  child-like,  evangelical,  humble  love  to  God, 
give  clear  evidence  of  our  relation  to  God  as  his  chil¬ 
dren.  Possessing  this  spirit,  the  saint  has  no  need  of 
numerous  evidences,  or  a  long  train  of  reasoning  upon 
them.  The  union  between  his  soul  and  God  is  so 
strong  and  lively  that  all  doubts  are  removed. 

The  apostle  says  the  Spirit  bears  witness  with  our 
spirits.  By  the  term  “  our  spirits”  here,  is  meant  our 
consciences :  “  The  spirit  of  man  is  the  candle  of  the 
Lord.”  Prov.  20  :  27.  “  For  our  rejoicing  is  this,  the 
testimony  of  our  conscience.”  2  Cor.  1  :  12.  “Be¬ 
loved,  if  our  heart  condemn  us  not,  then  have  we  con¬ 
fidence  toward  God.”  1  John,  3  :  21.  When  the  Apos¬ 
tle  Paul  mentions  the  Spirit  of  God  as  bearing  witness 
with  our  spirits,  he  is  not  to  be  understood  as  speaking 
of  two  separate,  independent  witnesses.  It  is  by  the 
latter  that  we  receive  the  witness  of  the  former :  the 
Spirit  of  God  gives  evidence,  by  infusing  and  shedding 
abroad  the  love  of  God,  the  spirit  of  a  child,  in  the 
heart;  and  our  spirits,  or  consciences,  receive  and  de¬ 
clare  this  evidence. 

Great  mischief  has  arisen  from  the  false  and  delusive 
notion,  that  the  witness  of  the  Spirit  is  a  kind  of  in¬ 
ward  suggestion,  or  declaration  from  God,  assuring  us 
that  we  are  beloved,  pardoned,  &c. ;  and  many  souls,  I 
fear,  have  been  eternally  ruined  by  this  delusion.  I 
have  therefore  insisted  the  longer  on  this  head. 


Si^n  1  •!  OF  GRACIOUS  AFFECTIONS.  L&J 

II.  Another  characteristic  of  gracious 
affections  is,  that  divine  things  are  re¬ 
garded  as  transcendently  excellent  and 
amiable  in  their  own  nature ;  and  not  on 
account  of  any  conceived  i  elation  the^ 
bear  to  ourselves,  or  to  our  own  interest. 

I  do  not  suppose,  however,  that  all  relation  to  our 
own  interest  is  wholly  excluded  from  any  influence  in 
our  gracious  affections.  Self-interest  certainly  has  a 
consequential  influence  in  those  affections  which  are 
spiritual  and  holy,  as  I  shall  endeavor  to  show. 

It  was  before  observed,  that  the  affection  of  love 
is  the  fountain  of  all  the  other  affections ;  and  that 
Christian  love  in  particular  is  the  foundation  of  all 
gracious  affections.  Now  the  divine  excellency  and 
fflory  of  God,  of  the  word  of  God,  of  the  works  of 
God,  &c.  constitute  the  primary  reason  why  a  true 
saint  loves  these  things,  and  not  any  supposed  interest 
that  lie  has  in  them,  or  any  benefit  that  he  hopes  to  re¬ 
ceive  from  them,  or  any  such  relation  to  his  interest, 
that  self-love  can  properly  be  said  to  be  the  real  foun¬ 
dation  of  them. 

Some  persons  say  that  all  love  arises  from  self-love, 
and  that  it  is  impossible,  in  the  nature  of  things,  that 
any  man  should  love  God,  or  any  other  being,  except 
as  that  affection  springs  from  self-love.  But  this  opi 
nion  arises,  I  suppose,  from  want  of  consideration.  It 
is  argued,  that  “  Whoever  loves  God,  and  in  conse¬ 
quence  desires  his  glory,  or  the  enjoyment  °f  him,  de¬ 
sires  these  things  in  order  to  his  own  happiness.  Bu 


130 


THE  SECOND  SIGN 


[Part  III. 


how  come  these  things  to  be  so  agreeable  to  us,  that 
we  esteem  it  our  highest  happiness  to  glorify  God,  and 
enjoy  him  ?  Is  not  this  the  fruit  of  love  ?  A  man  must 
first  love  God,  or  have  his  heart  united  to  him,  before 
he  will  esteem  the  cause  of  God  as  his  own,  and  be¬ 
fore  he  will  desire  to  glorify  and  enjoy  God,  as  his 
happiness. 

That  kind  of  affection  to  God,  or  to  the  Redeemer, 
which  properly  arises  from  self-love,  cannot  be  a  truly 
gracious  and  spiritual  affection.  This  appears  from 
what  has  been  said  already ;  for  self-love  is  a  principle 
entirely  natural,  and  as  much  in  the  hearts  of  devils  as 
in  those  of  angels ;  and  therefore  nothing  that  is  the 
mere  result  of  it,  can  be  supernatural  and  divine.  Jesus 
Christ  very  evidently  speaks  of  this  kind  of  love,  as 
what  is  not  at  all  superior  to  the  love  of  wicked  men  : 

“  If  ye  love  them”  that  “  love  you,  what  thank  have 
you  ?  for  sinners  also  love  those  that  love  them.”  Luke, 
b  .  32.  The  devil  himself  knew,  that  that  mercenary 
kind  of  respect  to  God  which  arises  from  benefits  re¬ 
ceived,  or  expected,  is  worthless  in  his  sight :  “  Doth 
Job,”  says  he,  “  fear  God  for  naught?  Hast  thou  not 
made  an  hedge  about  him  and  about  his  house?”  &c. 
Job,  1  :  9,  10.  Nor  would  God  have  allowed  the  ob- 
•ection  to  be  good,  in  case  the  accusation  had  been 
well  founded,  by  permitting  that  the  matter  should  be 
tried,  and  that  Job  should  be  so  dealt  with  that  it  might 
appear  ultimately  whether  his  respect  to  God  was  mer 
cenary  or  not. 

It  is  reasonable  to  suppose  that  the  real  foundation 
of  love  to  God,  is  that  on  account  of  which  he  is 
lovely,  or  worthy  to  be  loved.  The  nature  of  God  is 
infinitely  excellent:  it  is  infinite' beauty  and  glory 
But  how  can  a  man  truly  love  God  without  loving  him 


Sign  11.1  0F  gracious  AFFECTIONS.  131 

for  that  excellency  which  is  the  foundation  ol  all  that 
is  in  any  respect  good  or  desirable  in  him'?  Those 
whose  affections  to  God  are  founded  on  mercenary 
principles  reverse  the  order  of  things;  they  regard 
God  onty  for  the  stream  of  divine  goodness  where  it 
reaches  their  own  interests,  and  have  no  respect  to 
that  infinite  excellency  of  his  nature  which  is  the 
fountain  of  all  loveliness,  and  so  the  foundation  of  all 
gracious  affection. 

Self-love  may  be  the  foundation  of  great  affection 
toward  God,  without  our  perceiving  any  thing  of  the 
beauty  and  glory  of  the  divine  nature.  Gratitude  is 
one  of  the  natural  affections  of  the  soul  of  man,  as 
well  as  anger ;  and  there  is  a  gratitude  which  arises 
from  self-love  very  much  in  the  same  way  that  anger 
does.  Anger  is  an  affection  excited  against  something 
which  crosses  self-love:  gratitude  is  an  affection  ex¬ 
cited  by  something  which  gratifies  self-love.  There 
may  be  gratitude  without  real  love,  as  there  may  be 
anger  without  real  hatred.  Parents  may  be  angry 
with  their  children,  and  at  the  same  time  have  a  strong 
habitual  love  to  them.  Those  wicked  men  to  whom 
Jesus  Christ  alludes  in  the  sixth  chapter  of  Luke  were 
possessed  of  the  principle  of  gratitude:  “  Sinners  also 
love  those  that  love  them.”  He  declares  the  same  even 
concerning  the  publicans,  who  were  some  of  the  most 
carnal  and  profligate  of  men.  Matt.  5  :  46.  This  is  a 
principle  which  even  the  brutes  exercise :  a  dog  will 
love  his  master  who  is  kind  to  him.  We  see,  in  num¬ 
berless  instances,  that  mere  natural  principles  are  suffi¬ 
cient  to  excite  gratitude  in  men  for  favors  received, 
and  sometimes  toward  those  against  whom,  at  the 

I  same  time,  they  possess  an  habitual  enmity.  Saul 
was  several  times  greatly  affected  with  gratitude  to- 


132 


THE  SECOND  SIGN 


[Part  III. 


ward  David  for  sparing  his  life,  and  yet  he  remained 
an  habitual  enemy  to  him.  And  as  men,  from  the 
mere  principles  of  nature,  may  be  thus  affected  toward 
men,  so  may  they  toward  God.  Nebuchadnezzar  was 
greatly  affected  by  the  goodness  of  God  in  restoring 
him  to  his  reason  and  his  kingdom,  though  it  is  proba¬ 
ble  he  was  never  divinely  enlightened.  As  gratitude 
is  a  natural  principle,  ingratitude  is  so  much  the  more 
vile  and  heinous,  because  it  shows  a  dreadful  preva¬ 
lence  of  wickedness,  overpowering  the  better  princi¬ 
ples  of  human  nature.  It  is  mentioned  as  proving  the 
extreme  wickedness  of  some  of  the  heathen,  that  they 
were  without  natural  affection.  Rom.  1  :  31.  But  that 
ingratitude,  or  the  want  of  natural  affection,  shows  a 
high  degree  of  depravity,  does  not  prove  that  all  gra¬ 
titude  and  natural  affection  possess  the  nature  of  true 
virtue,  or  saving  grace. 

(1.)  Self-love,  through  the  exercise  of  a  merely 
natural  gratitude ,  may,  in  different  ways,  be  the 
foundation  of  a  kind  of  love  to  God.  A  certain  de¬ 
scription  of  love  may  arise  from  a  false  notion  of  God, 
which  represents  him  as  though  he  were  only  good¬ 
ness  and  mercy,  or  as  though  the  exercises  of  his 
goodness  were  necessary,  and  not  free  and  sovereign. 

(2.)  Self-love  may  be  the  foundation  of  an  affection 
in  men  toward  God  through  insensibility  of  their  state , 
and  from  their  not  knowing  how  dreadfully  they  have 
provoked  him  to  anger.  Having  no  sense  of  the 
heinousness  of  sin,  and  of  its  direct  opposition  to  the 
holy  nature  of  God,  they  form  an  idea  of  such  a  god 
as  suits  them,  and  feel  a  sort  of  love  to  him,  when  they 
are  far  from  loving  the  true  God.  Our  affections  may 
be  drawn  toward  God  through  self-love,  by  some  re¬ 
markable  benefit  received  from  him.  This  was  the  case 


Sign  II.  j  OF  GRACIOUS  AFFECTIONS.  133 

with  Nebuchadnezzar,  and  the  children  of  Israel  at  the 
Red  Sea. 

(3.)  Very  high  affections  toward  God  often  arise  in 
some  persons  from  a  persuasion  of  his  love  to  them. 
After  great  distress,  through  the  fear  of  hell,  they  sud¬ 
denly  obtain  a  notion,  from  some  impression  on  their 
'maginations,  that  God  loves  them,  and  has  forgiven 
iheir  sins,  and  mad^  them  his  children.  This  is  the 
first  thing  that  causes  their  affections  to  flow  toward 
God ;  and  from  this  cause  many  of  the  attributes  of 
God  may  appear  lovely  to  them.  But  God  is  amiable 
in  their  view,  only  as  they  suppose  he  has  forgiven 
them — only  as  they  imagine  he  loves  them  above  most 
persons  in  the  world,  and  has  engaged  to  exercise  his 
infinite  wisdom  and  power  in  exalting  them,  and  in 
doing  for  them  just  what  they  would  have  him  to  do. 
When  they  have  fully  adopted  this  persuasion,  it  is 
easy  for  them  to  acknowledge  God  as  being  amiable 
and  glorious,  and  to  admire  and  extol  him.  It  is  easy 
for  them  to  acknowledge  Christ  as  an  amiable  person, 
when  they  are  firmly  persuaded  that  he  loves  them  far 
beyond  most  of  their  neighbors ;  that  he  loved  them 
from  eternity,  that  he  died  for  them,  and  that  they 
shall  reign  with  him  in  everlasting  glory.  When  this 
is  the  case  with  carnal  men,  their  very  depravity  will 
make  him  seem  lovely  :  pride  itself  will  prejudice  them 
in  favor  of  what  they  call  Christ.  It  is  natural  for 
proud,  selfish  man  to  call  that  lovely  which  greatly 
contributes  to  his  interest  and  gratifies  his  pride. 

And  as  these  persons  begin,  so  they  proceed.  Their 
affections  are  raised  from  time  to  time ;  but  they  are 
primarily  founded  upon  self-love,  and  a  presumed  in¬ 
terest  in  the  favor  of  God.  Many  professors  have  a 
false  notion  of  communion  with  God,  as  though  it  was 


134 


THE  SECOND  SIGN 


[Part  III. 


carried  on  by  sudden  impulses  and  impressions.  Such 
impulses  they  interpret  as  manifestations  of  the  great 
love  of  God  to  them,  and  as  proofs  of  their  distin¬ 
guished  eminence  above  others  of  mankind ;  and  thus 
their  false  affections  are  often  renewed.  Whereas  the 
exercises  of  holy  love  arise  in  a  different  way.  We 
do  not  first  know  that  God  loves  us,  and  then  perceive 
that  he  is  lovely;  but  we  first  perceive  that  he  is  love¬ 
ly — our  hearts  are  first  captivated  by  this  view,  and 
hence  arise  the  exercises  of  our  love.  Self-love  has  to 
do  with  these  affections  by  way  of  inference  only. 
False  affections  begin  with  self.  In  the  true  saint,  the 
excellency  of  God  is  the  foundation  of  all  the  affections 
which  follow.  On  the  contrary,  the  hypocrite  places 
himself  as  the  foundation.  Even  his  acknowledgments 
of  the  glory  of  God  depend  on  his  regard  to  his  own 
interest. 

Self-love  may  not  only  influence  men,  so  as  to  cause 
them  to  be  affected  by  the  kindness  of  God  to  them¬ 
selves  individually;  but  also  to  themselves  as  parts  of 
the  community.  Self-love  is  sufficient  to  produce  in 
us  a  concern  for  the  interest  of  the  nation  to  which  we 
belong.  The  same  natural  principle  may  extend  even 
to  mankind  in  general.  Wre  may  be  affected  by  the 
blessings  which  mankind  have  received  beyond  the 
fallen  angels.  From  this  principle  we  may  be  much 
affected  by  the  wonderful  love  of  God  to  mankind  in 
giving  his  Son  to  die  for  sinners,  the  amazing  love  of 
Christ  in  suffering  so  much,  and  the  infinite  glory 
which  awaits  a  countless  multitude,  of  which  we  re¬ 
gard  ourselves  as  forming  a  part. 

But  these  things  do  by  no  means  imply  that  all 
gratitude  to  God  is  a  merely  natural  principle,  and 
that  there  is  no  such  thing  as  spiritual  gratitude.  They 


OF  GRACIOUS  AFFECTIONS. 


135 


Sign  II.] 


imply  no  more,  than  that  there  is  a  gratitude  which  is 
merely  natural ;  and  that  when  persons  love  God  only, 
or  in  the  first  place,  for  benefits  received,  their  affec¬ 
tion  is  merely  the  exercise  of  such  a  gratitude.  There 
is  undoubtedly  a  holy  gratitude,  differing  greatly  from 
all  that  natural  men  can  possibly  experience.  It  differs 
in  the  following  respects : 

Evangelical  gratitude,  or  thankfulness  to  God  for  his 
kindness  to  us,  arises  first  of  all  from  love  to  God  for 
what  he  is  in  himself;  whereas  natural  gratitude  has 
no  such  foundation.  Gracious  affection  to  God  for 
mercies  received,  always  arises  from  a  stock  of  love 
already  in  the  heart,  and  which  has  been  derived  from 
a  view  of  the  divine  excellency.  The  saint  having  seen 
the  glory  of  God,  and  his  heart  being  captivated  in  con¬ 
sequence,  he  is  easily  affected  by  every  kindness  re¬ 
ceived.  A  man  who  has  no  love  to  another,  may  yet 
be  moved  to  gratitude  by  some  extraordinary  kindness, 
as  in  the  case  of  Saul  toward  David  ;  but  this  is  not 
like  the  gratitude  which  we  experience  toward  an  in¬ 
timate  friend  for  whom  we  had  previously  entertained 
a  very  high  esteem.  Self-love  is  not,  indeed,  exclude 
from  gracious  gratitude :  the  saints  love  God  for  his 
kindness  to  them  :  “  I  love  the  Lord,  because  he  hath 
heard  my  voice  and  my  supplications.”  Psalm  116 . 1. 
But  something  else  is  included,  and  is  in  fact  the  foun¬ 
dation  of  these  affections. 

In  gracious  gratitude  we  are  affected  by  the  good¬ 
ness  and  grace  of  God,  not  only  as  our  own  interest  is 
concerned,  but  as  they  form  a  part  of  the  beauty  and 
glory  of  the  divine  nature.  The  wonderful  and  unpa¬ 
ralleled  grace  of  God,  which  is  manifested  in  the  work 
of  redemption,  and  shines  forth  in  the  face  of  Jesus 
Christ,  is  infinitely  glorious  in  itself,  and  appears  so 


136 


THE  SECOND  SIGN 


|  Part  Ill. 


even  to  the  angels :  it  is  indeed  a  great  part  of  the 
moral  beauty  and  perfection  of  the  nature  of  God. 
The  grace  of  God  would  be  'glorious,  whether  it  were 
exercised  toward  us  or  not ;  and  the  saint  who  is  im¬ 
pressed  with  holy  gratitude  views  it  in  this  light,  and 
admires  it  on  this  account ;  though  his  interest  in  the 
unmerited  kindness  of  God  serves  the  more  to  engage 
his  mind,  to  fix  his  attention,  and  to  elevate  his  affec¬ 
tions.  Self-love  acts  as  an  handmaid,  being  subservient 
to  higher  principles. 

Some  persons  may  perhaps  be  disposed  to  produce 
the  following  passage,  as  opposing  what  has  been  said 
above :  “  We  love  him  because  he  first  loved  us.” 
1  John,  4  :  19.  In  answer  to  this  I  would  observe, 
that  the  apostle’s  design  in  these  words  is  to  magnify 
the  love  of  God  to  us  from  this  circumstance,  that  he 
loved  us  while  we  had  no  love  to  him ;  as  will  be  ma¬ 
nifest  to  any  one  who  compares  this  verse  and  the  two 
following  with  the  9th,  10th,  and  11th  verses. 

(1.)  The  love  of  the  saints  to  God,  is  the  fruit  of  the 
love  of  God  to  them,  as  it  is  the  gift  of  that  love  :  God 
gave  to  them  a  spirit  of  love  to  him,  because  he  loved 
them  from  eternity.  And  in  this  respect  the  love  of 
God  to  his  elect  is  the  foundation  of  their  love  to  him, 
as  it  is  the  foundation  of  their  regeneration,  and  the 
whole  of  their  salvation. 

(2.)  The  discoveries  which  God  has  made  of  his 
wonderful  love  to  men,  by  Jesus  Christ,  in  the  exercise 
of  that  love  and  the  work  of  redemption,  are  the  chief 
manifestations  which  God  has  made  of  his  moral  per¬ 
fections,  and  therefore  are  a  principal  ground  of 
our  love  to  him. 

(3.)  The  love  of  God  to  any  particular  person,  ma 
nifcsted  in  the  work  of  conversion,  is  a  striking  exhi- 


Sign  II.  J  OF  GRACIOUS  AFFECTIONS.  1 61 

bition  of  the  moral  perfections  and  glory  of  God,  and 
a  proper  occasion  of  exciting  the  love  and  holy  grati¬ 
tude  of  that  individual.  That  the  saints,  according  to 
this  explanation,  love  God  because  he  first  loved  them, 
fully  answers  the  design  of  the  apostle’s  argument  in 
the  passage  quoted  above ;  so  that  no  inference  can  be 
drawn  from  hence  against  a  spiritual  and  gracious  love 
arising  in  the  first  place  from  a  view  of  the  excellency 
of  divine  things,  and  not  from  any  conceived  relation 
they  bear  to  our  own  interest. 

And  as  it  is  with  the  love  of  the  saints,  so  it  is  with 
their  joy  and  spiritual  delight ;  those  affections  are  not 
founded  on  any  considerations  of  interest  in  divine 
things.  They  primarily  consist  in  the  delight  which 
our  minds  derive  from  the  contemplation  of  the  divine 
and  holy  beauty  which  these  things  possess  in  them 
selves.  This  is  indeed  the  main  difference  between  the 
joy  of  the  hypocrite  and  the  joy  of  the  true  saint.  The 
former  rejoices  in  himself;  self  is  the  foundation  of  his 
joy.  The  latter  rejoices  in  God.  The  hypocrite  is 
pleased  and  delighted,  in  the  first  place,  with  his  own 
privileges,  and  the  happiness  to  which  he  supposes  he 
has  attained,  or  shall  attain.  The  saints  are  pleased 
and  delighted,  in  the  first  place,  with  the  amiable  and 
glorious  nature  of  the  things  of  God.  This  is  the  spring 
of  all  their  delights,  and  the  source  of  all  their  plea¬ 
sures.  This  delightful  view  of  the  glorious  nature  of 
divine  things,  is  the  foundation  of  all  the  joy  they  ex¬ 
perience  afterward. 

The  real  saint  delights  in  Christ  on  account  of  his 
peculiar  excellency.  The  way  of  salvation  through 
him,  is  to  the  Christian  a  delightful  way,  because  of  its 
admirable  manifestation  of  the  divine  perfections.  The 
holy  doctrines  of  the  Gospel,  by  which  God  is  exalted, 

12* 


138 


THE  SECOND  SIGN 


[Part  III. 


and  man  abased,  holiness  promoted  and  honored,  and 
sin  discouraged  and  disgraced,  are  glorious  doctrines 
in  his  view,  prior  to  any  conception  of  his  personal  in¬ 
terest  in  them.  The  saints  rejoice  in  their  interest  in 
Christ;  but  this  is  not  the  first  spring  of  their  joy. 
They  first  rejoice  in  God  on  account  of  his  peculiar 
excellencies,  and  then  they  rejoice  in  him  on  account 
of  what  he  is  to  them.  They  are  in  the  first  place 
filled  with  love  and  admiration,  from  a  view  of  the  ex¬ 
cellencies  of  Christ,  of  his  grace,  and  the  way  of  salva¬ 
tion  ;  and  then  they  rejoice  that  this  Savior,  with  all 
the  blessings  of  salvation,  is  theirs.  That  which  is  the 
saint’s  superstructure,  is  the  hypocrite’s  foundation. 
When  hypocrites  hear  the  wonderful  things  of  the 
Gospel  described,  in  a  iively  and  eloquent  manner, 
they  attend  with  a  great  deal  of  pleasure  and  joy  ;  but 
if  their  joy  is  examined,  it  will  prove  to  have  no  other 
foundation  than  this — they  regard  these  things  as 
theirs.  They  delight  to  hear  of  the  distinguishing 
love  of  Christ ;  for  pride  and  self-love  induce  them  to 
affect  distinction.  No  wonder,  if  in  this  confidence  of 
the  goodness  of  their  state,  they  feel  easy,  and  are 
pleased  with  this  doctrine  in  the  highest  degree.  Their 
joy  is  really  a  joy  in  themselves,  and  not  in  God. 

The  joy  of  hypocrites  is  a  selfish  joy,  and  hence  it  is, 
that  in  their  rejoicing  they  are  accustomed  to  keep 
their  eye  upon  themselves.  Having  received  what 
they  call  spiritual  discoveries,  and  possessing  what 
they  denominate  experience,  their  minds  are  thereby 
fully  occupied ;  so  that  they  are  principally  elevated, 
not  by  the  contemplation  of  the  glory  of  God,  or  the 
excellencies  of  Christ,  but  by  their  own  feelings  or  ex¬ 
perience.  They  are  ready  to  exclaim,  What  admirable 
experience  is  this !  What  a  glorious  discovery  is  this ! 


OF  GRACIOUS  AFFECTIONS. 


139 


Sign  II.  | 


And  so  they  put  their  experience  in  the  place  of  Christ, 
and  instead  of  feasting  their  souls  with  what  is  without 
them,  the  refreshing  blessings  of  the  Gospel,  their  eyes 
are  turned  from  these  things,  or  at  least  they  view 
them  only  with  a  kind  of  inferior  interest.  They  de¬ 
rive  more  comfort  from  their  discoveries,  than  from 
Christ  discovered. 

The  affections  of  hypocrites  are  very  often  main¬ 
tained  in  the  same  way.  They  are  first  much  affected 
by  some  impression  or  impulse  on  their  imaginations, 
which  they  take  to  be  an  immediate  suggestion,  or  tes 
timony  from  God,  with  respect  to  his  love  to  them, 
and  their  distinguished  privileges  :  regarding  this  as  a 
great  discovery,  they  are  powerfully  worked  upon,  and 
hence  arise  high  affections.  And  when  their  passions 
are  thus  influenced,  they  feel  a  persuasion  that  God  is 
greatly  pleased  with  their  affections  ;  and  this  affects 
them  more,  so  that  they  are  affected  by  their  affections. 
And  thus  their  affections  are  raised  higher  and  higher, 
until  they  are  filled  with  self-conceit,  and  a  kind  of 
fierce  zeal. 

As  are  the  thoughts  of  those  persons,  such  also  is 
their  conversation ;  for  out  of  the  abundance  of  the 
heart  the  mouth  speaketh.  As  they  keep  their  atten¬ 
tion  fixed  upon  their  experience  and  attainments,  so 
they  talk  much  about  themselves.  The  true  saint,  un¬ 
der  the  influence  of  great  spiritual  affections,  is  ready, 
from  the  fulness  of  his  heart,  to  speak  much  of  God, 
his  glorious  perfections  and  works ;  of  the  amiableness 
of  Christ,  and  the  inestimable  blessings  of  the  Gospel; 
but  hypocrites,  under  the  influence  of  their  high  affec¬ 
tions,  talk  more  of  the  discovery  than  of  what  they  dis¬ 
cover;  they  are  fluent  in  talking  about  the  wonderful 
discoveries  with  which  they  are  favored,  are  confident 


THE  SECOND  SIGN 


140 


[Part  III. 


of  their  interest  in  the  love  of  God,  and  of  their  spiri¬ 
tual  and  everlasting  safety. 

A  real  saint,  enjoying  evangelical  discoveries  of  the 
glory  of  God,  is  too  much  engaged  with  what  he  views 
without  himself,  to  stay  at  that  time  to  view  himself,  or 
his  attainments.  It  would  be  a  serious  loss  to  him  to 
take  his  eye  from  the  ravishing  object  of  his  contem¬ 
plation,  in  order  to  survey  his  own  experience;  he  can¬ 
not  spend  his  time  in  thinking  about  the  high  attain¬ 
ments  lie’  has  made,  or  what  a  pleasing  story  he  will 
have  to  tell  others.  Nor  does  his  pleasure  at  that  time 
arise  chiefly  from  the  consideration  of  the  safety  of  his 
state,  or  any  thing  else  he  has  in  view  respecting  his 
own  qualifications  or  circumstances  ;  but  from  the  di¬ 
vine  beauty  of  that  object  which  so  powerfully  engages 
his  attention. 

As  the  love  and  joy  of  hypocrites  arise  from  self- 
love,  so  do  their  other  affections:  their  sorrow  for  sin, 
their  humiliations  and  submission,  their  religious  de¬ 
sires  and  zeal.  It  is  easy  for  nature,  corrupt  as  it  is, 
under  the  notion  of  our  being  amongst  the  highest 
favorites  of  heaven,  to  love  an  imaginary  god,  who  is 
suited  to  our  depraved  dispositions;  to  submit  to  him, 
and  to  be  zealous  for  his  honor.  The  high  affections 
of  many  professors  are  wholly  built  on  the  supposi¬ 
tion  of  their  being  eminent  saints.  If  the  elevated 
opinion  which  they  entertain  of  themselves  was  re¬ 
moved — if  they  saw  but  a  little  of  the  sinfulness  and 
idleness  of  their  hearts,  their  high  affections  would 
soon  be  destroyed.  But  as  for  truly  gracious  affec¬ 
tions,  they  are  founded  upon  a  clear  view  of  the  per¬ 
fections  of  God ;  and  therefore  a  discovery  of  our¬ 
selves — of  our  own  deformity,  and  the  meanness  of 
our  experience — will  not  destroy,  but  rather  purify 
and  heighten  them. 


Sign  III.]  OF  GRACIOUS  AFFECTIONS.  141 

III.  Truly  gracious  affections  are 
founded  on  a  love  of  divine  things,  for 
their  moral  beauty  or  holiness . 

I  It  may  be  observed,  that  the  word  moral  is  not  to 
be  understood  here  according  to  the  common  accep¬ 
tation  of  the  term,  referring  merely  to  an  outward 
conformity  to  the  moral  law,  and  especially  to  the 
duties  of  the  second  table,  or  to  those  apparent  virtues 
which  proceed  wdiolly  from  natural  principles.  The 
moral  excellency  of  an  intelligent  being  is  seated  in 
(he  heart  or  will:  it  is  holiness  of  disposition.  He 
whose  will  is  truly  right,  is  morally  good  oi  excellent. 
The  holiness  of  God  is  the  same  as  the  moral  excel¬ 
lency  of  the  divine  nature,  comprehending  all  his 
moral  perfections.  Holiness  in  man  is  but  the  image 
of  God. 

From  hence  it  may  be  easily  understood  what  I 
mean  when  I  say  that  a  love  to  divine  things,  for  their 
moral  excellency,  is  the  spring  of  all  holy  affections. 
It  has  been  already  shown,  under  the  former  head, 
that  divine  things  are  the  object  of  all  holy  affections, 
on  account  of  their  transcendant  excellency.  I  now 
proceed  further,  and  say,  that  that  kind  of  excellency 
of  divine  things  which  is  the  spring  of  all  holy  affec¬ 
tions,  is  their  moral  excellency ,  or  their  holiness. 
Holy  persons,  in  the  exercise  of  holy  affections,  love 
divine  things  primarily  for  their  holiness.  They  love 
God,  in  the  first  place,  on  account  of  his  holiness, 
or  moral  perfections.  Not  that  the  saints,  in  the  ex¬ 
ercise  of  gracious  affections,  love  God  only  on  account 
of  his  holiness:  all  his  attributes  are  amiable  and  glo¬ 
rious  in  their  view.  His  holiness.,  however,  is  the  prin- 


142 


THE  THIRD  SIGN 


[Part  III 


cipal  and  leading  object  of  their  regard.  Here  it  is 
that  true  love  to  God  begins.  This  is  the  most  essen¬ 
tial  and  distinguishing  circumstance  belonging  to  a 
holy  affection  for  God.  Love  to  him  on  account  of 
his  moral  perfections,  necessarily  produces  delight  in 
all  his  attributes.  His  moral  perfections  cannot  exist 
without  his  natural  perfections ;  for  infinite  holiness 
supposes  infinite  wisdom,  and  every  attribute  of  God 
implies  the  existence  of  all  the  rest. 

Moral  excellency  or  holiness  constitutes  the  real 
loveliness  of  all  intelligent  beings.  Herein  consists 
the  loveliness  of  the  angels,  without  which,  with  all 
their  natural  perfections,  they  would  have  no  more 
loveliness  than  devils.  Natural  qualifications  are  cither 
valuable  or  otherwise,  according  as  they  are,  or  are 
not  joined  with  moral  excellencies.  Without  holiness, 
power  and  knowledge  do  not  render  any  being  more 
lovely,  but  rather  more  hateful ;  though  they  render 
him  more  lovely  when  joined  with  holiness.  Thus 
the  elect  angels  are  the  more  glorious  for  their  power 
and  knowledge,  because  these  natural  perfections  are 
sanctified  by  moral  qualities  and  dispositions.  The 
holiness  of  an  intelligent  creature  is  the  glory  of  all 
his  natural  perfections.  Holiness  is  in  a  peculiar  man¬ 
ner  the  glory  of  the  divine  nature.  This  sheds  a  love¬ 
liness  on  all  his  other  attributes.  It  is  the  glory  of 
the  wisdom  of  God,  that  it  is  a  holy  wisdom  opposed 
to  a  vdcked  subtlety,  or  crafty  deceit. 

,  Hence  it  is  that  a  view  of  the  loveliness  of  God  must 
begin  here.  No  other  attribute  is  truly  lovely  without 
this,  and  where  this  exists  every  other  attribute  cannot 
but  be  lovely ;  and  therefore  it  is  impossible  that  other 
attributes  should  appear  lovely  until  this  is  seen  ;  nor 
can  any  perfection  of  the  divine  nature  be  loved  with 


SigU  III.]  OF  GRACIOUS  AFFECTIONS.  143 

true  affection  until  this  is  loved.  If  the  real  loveliness 
of  the  divine  perfections  arises  from  the  loveliness  of 
the  divine  holiness,  then  real  love  to  the  other  perfec¬ 
tions  of  God  must  arise  from  love  to  his  holiness. 
Those  who  do  not  perceive  the  glory  of  this  attribute, 
cannot  perceive  the  glory  of  his  mercy  and  grace ; 
though  they  may  be  affected  by  them,  and  love  them, 
as  they  have  respect  to  their  own  interest ;  for  these 
attributes  are  no  part  of  the  excellency  of  the  divine 
nature,  any  further  than  as  they  stand  connected  with 
his  holiness,  or  as  they  form  a  part  of  his  moral  per¬ 
fections. 

As  the  loveliness  of  the  divine  nature  primarily  con¬ 
sists  in  the  holiness  of  that  nature,  so  does  the  beauty 
of  all  divine  things  consist  in  their  holiness.  The  saints 
are  lovely,  because  they  are  saints,  or  holy  ones.  The 
moral  image  of  God  in  them  constitutes  their  beauty 
and  holiness.  The  Christian  religion  is  excellent,  be¬ 
cause,  above  all  other  religions,  it  is  a  holy  religion. 
The  word  of  God  is  excellent,  because  it  is  a  holy 
word.  “  The  judgments  of  the  Lord  are  true  and 
righteous  altogether ;  more  to  be  desired  are  they  than 
gold,  yea,  than  much  fine  gold;  sweeter  also  than 
honey,  and  the  honey-comb.”  Psalm  19  :  9,  10.  The 
Lord  Jesus  is  infinitely  amiable — the  chief  among 
ten  thousands,  and  altogether  lovely;  because  he  is 
the  Holy  One  of  God.  Acts,  3  :  14.  All  the  gracious 
beauties  of  his  human  nature — his  meekness — his  pa¬ 
tience — his  love  to  God  and  to  man — his  condescension 
to  the  mean  and  vile — his  compassion  to  the  miserable, 
are  included  in  his  holiness.  And  the  glory  of  his 
divine  nature,  of  which  the  loveliness  of  his  human 
nature  is  the  image  and  reflection,  also  primarily  con-, 
sists  in  his  holiness.  The  Gospel  is  glorious,  becarak? 


144 


THE  THIRD  SIGN 


[Part  II L 


it  is  a  holy  Gospel,  and  a  bright  emanation  of  the  holy 
attributes  of  God.  The  doctrines  of  the  Gospel  are 
glorious,  because  they  are  holy  doctrines,  or  doctrines 
according  to  godliness.  The  way  of  salvation  is  glo 
rious,  because  it  is  a  holy  way.  Heaven  is  glorious, 
because  it  is  the  Holy  City,  the  Holy  Jerusalem.  Rev. 
21  :  2,  10.  It  is  therefore  primarily  on  account  of  this 
kind  of  excellency  that  the  saints  love  all  these  things. 

In  considering  the  first  distinguishing  characteristic 
of  gracious  affections,  I  observed  that  there  is  commu¬ 
nicated  to  those  who  are  regenerated,  a  new  spiritual 
taste,  different  in  the  whole  of  its  nature  from  any  for¬ 
mer  sensation  of  the  mind;  and  that  something  is 
perceived  in  spiritual  and  divine  things  by  a  real  saint, 
in  the  exercise  of  this  new  taste,  as  entirely  different 
from  any  thing  that  is  perceived  in  them  by  natural 
men,  as  the  taste  of  honey  is  different  from  the  idea 
of  it  obtained  through  the  medium  of  sight  or  feeling. 
Now,  the  beauty  of  holiness  is  that,  in  spiritual  and 
divine  things,  which  is  perceived  by  this  spiritual 
sense.  The  Scriptures  often  represent  the  beauty  of 
holiness  as  the  chief  object  of  a  gracious  taste :  “  I 
have  meat  to  eat,”  said  Jesus  Christ,  “  that  ye  know 
not  of — my  meat  is  to  do  the  will  of  him  that  sent  me, 
and  to  finish  his  work.”  John,  4  :  32,  34.  I  know  of 
no  part  of  the  Holy  Scriptures  in  which  the  nature 
and  evidence  of  true  godliness  are  delineated  with  so 
much  clearness  as  in  the  119th  Psalm.  The  Psalmist 
declares  his  design  at  the  commencement  of  the  psalm, 
and  keeps  that  design  in  view  all  along  to  the  end. 
The  law  of  God,  that  grand  expression  of  the  holiness 
of  the  divine  nature,  is  every  where  represented  as 
tffe  food  and  entertainment — the  great  object  of  the 
v'n  ar?  and  rejoicing  of  the  gracious  soul. 


OF  GRACIOUS  AFFECTIONS. 


145 


Sign  ill.] 


A  holy  love  has  a  holy  object.  The  holiness  of  love 
is  the  love  of  that  which  is  holy  on  account  of  its  ho¬ 
liness;  so  that  the  holiness  of  the  object  is  the  quality 
on  which  it  fixes  and  terminates.  A  holy  nature  must 
love  that  in  divine  things  chiefly  which  is  most  agree¬ 
able  to  itself;  and  that  in  divine  things,  which  above 
all  others  is  agreeable  to  a  holy  nature,  is  holiness. 

Again ;  a  holy  nature  undoubtedly  loves  holy  things 
on  account  of  that  for  which  sinful  nature  hates  them; 
and  that  lor  which  sinful  nature  hates  them  is  their 
holiness.  It  is  for  this  that  the  carnal  mind  is  enmity 
against  God,  against  the  law  of  God,  and  against  the 
people  of  God.  Now  it  is  accurate  arguing  to  argue 
from  opposites,  that  is,  from  opposite  causes  to  oppo¬ 
site  effects  ;  from  opposite  natures  to  opposite  tenden¬ 
cies.  Holiness  is  directly  opposite  to  wickedness,  and 
therefore,  as  it  is  the  nature  of  wickedness  to  hate  and 
oppose  holiness,  so  it  must, be  the  nature  of  holiness 
to  love  and  delight  in  holiness. 

In  heaven,  where  its  true  tendency  is  best  ascertain¬ 
ed,  the  holiness  of  divine  things  is  what  principally 
attracts  the  holy  nature  of  the  saints  and  angels.  This 
is  the  divine  beauty  which  chiefly  engages  the  atten¬ 
tion,  admiration,  and  the  praises  of  the  Seraphim . 
«  And  one  cried  unto  another,  and  said,  Holy,  holy, 
holy  is  the  Lord  of  Hosts,  the  whole  earth  is  full  of 
his  glory.”  Isaiah,  6  :  3.  “  They  rest  not  day  and 
night,  saying,  Holy,  holy,  holy,  Lord  God  Almighty, 
which  was,  and  is,  and  is  to  come.”  Rev.  4.8.  I  he 
glorified  saints  are  engaged  in  the  same  way.  “  Who 
shall  not  fear  thee,  O  Lord,  and  glorify  thy  name?  for 
thou  only  art  holy.”  Rev.  15  :  4. 

The  Scriptures  represent  the  saints  on  earth  as  ador¬ 
ing  God  chiefly  on  this  account.  When  they  praise 
&  e  ‘  13 


146 


THE  THIRD  SIGN 


[Part  III 


God  for  his  power,  his  holiness  also  engages  their 
attention :  “  0  sing  unto  the  Lord  a  new  song,  for  he 
hath  done  marvellous  things ;  his  right  hand  and  his 
holy  arm”  have  “  gotten  him  the  victory.”  Psalm 
98  :  1.  When  they  praise  him  for  his  justice  and  ter¬ 
rible  majesty,  they  likewise  have  respect  to  his  holi¬ 
ness:  “  Let  them  praise  thy  great  and  terrible  name, 
for  it  is  holy.”  Psalm  99  :  3.  See  also  verses  5,  9. 
When  they  praise  God  for  his  mercy  and  faithfulness, 
they  celebrate  his  holiness  :  “  Light  is  sown  for  the 
righteous,  and  gladness  for  the  upright  in  heart.  Re¬ 
joice  in  the  Lord,  ye  righteous,  and  give  thanks  at  the 
remembrance  of  his  holiness.”  Psalm  97  :  11,  12. 

By  this  circumstance  therefore  professors  may  try 
their  affections,  particularly  their  love  and  joy.  Va¬ 
rious  kinds  of  creatures  manifest  the  difference  of  their 
natures  by  choosing  different  things  as  their  chief  good, 
one  delighting  in  what  another  abhors.  Such  a  differ¬ 
ence  is  there  between  real  saints  and  unregenerate 
men.  Natural  men  have  no  love  for  the  excellency  of 
holy  things,  at  least  not  on  account  of  their  holiness: 
they  have  no  taste  for  that  kind  of  good,  and  may 
therefore  be  said  not  to  know  it.  The  saints,  by  the 
grace  and  power  of  God,  have  it  discovered  to  them  ; 
they  have  that  spiritual  perception  communicated  to 
them  by  which  they  perceive  it;  and  it  is  this  that 
captivates  their  hearts  and  fills  them  with  delight.  By 
this  we  may  examine  our  love  to  God.  Does  it  arise 
from  a  supreme  delight  in  this  kind  of  beauty  without 
being  primarily  excited  by  our  imagined  interest  in 
spiritual  blessings?  There  are  often  high  affections, 
with  great  apparent  love  and  joy,  which  have  nothing 
of  this  holy  relish  belonging  to  them. 

From  what  has  been  said  it  appears,  that  our  having 


Sio-n  III.l  OF  GRACIOUS  AFFECTIONS.  ** 

a  clear  sense  of  the  natural  perfections  of  God,  even 
if  we  are  greatly  affected  by  them,  or  having  any  other 
view  of  God  than  that  which  arises  from  a  perception 
of  his  moral  perfections,  is  no  certain  evidence  of  grace. 
In  particular  we  may  have  a  sense  of  the  greatness  and 
majesty  of  God,  for  these  are  only  natural  perfections, 
and  yet  be  entirely  blind  to  the  beauty  of  his  moral 
perfections. 

It  has  been  shown  already,  in  what  was  said  upon 
the  first  distinguishing  mark  of  gracious  affections, 
that  that  which  is  spiritual  is  entirely  different  in  its 
nature  from  all  that  any  unregenerate  man  can  possi¬ 
bly  experience.  But  those  who  are  without  grace 
may  possess  a  clear  view,  and  a  very  affecting  sense 
of  the  majesty  and  power  of  God;  for  this  is  what 
the  devils  possess,  though  they  have  lost  the  spiritual 
knowledge  of  God,  consisting  in  a  sense  of  the  excel¬ 
lency  of  his  moral  perfections.  They  are  without  any 
sense  of  that  kind  of  beauty,  yet  they  have  a  clear  know¬ 
ledge  of  the  natural  glory  of  God.  They  behold  this, 
are  affected  by  it,  and  therefore  tremble  before  him.  At 
the  day  of  judgment  all  intelligent  creatures  shall  be¬ 
hold  this  glory  of  God.  When  Christ  shall  come  in 
the  glory  of  his  Father,  and  every  eye  shall  see  him, 
he  will  manifest  his  infinite  majesty  to  every  one  in 
the  clearest  and  most  striking  manner.  Then  the 
wicked  shall  call  to  the  mountains  to  fall  on  them,  and 
hide  them  from  the  face  of  hint  that  sitteth  upon  the 
throne.  The  enemies  of  God  shall  behold  his  glory, 
and  live  in  a  clear  and  affecting  view  of  it  in  hell  for 
ever.  He  hath  declared  his  immutable  purpose  as  to 
this  subject,  in  so  often  annexing  these  words  to  the 
threatenings  he  denounces  against  the  wicked :  “  And 
they  shall  know  that  I  am  the  Lord.”  Wicked  men 


148  THE  third  sign  [Part  III. 

and  devils  will  have  a  deep  sense  of  every  thing  that 
belongs  to  the  glory  of  God,  except  the  beauty  of  his 
moral  perfections.  They  will  have  a  deep  sense  of 
every  thing  belonging  to  his  moral  perfections  except 
their  beauty  and  amiableness.  They  will  know  and 
acknowledge  that  he  is  perfectly  just  and  righteous  ; 
that  he  is  of  purer  eyes  than  to  behold  moral  evil  with 
approbation,  and  that  he  cannot  look  upon  iniquity  but 
with  the  greatest  abhorrence.  Nebuchadnezzar  had  a 
very  affecting  view  of  the  infinite  greatness  and  ma¬ 
jesty  of  God ;  of  his  supreme  and  absolute  dominion ; 
of  his  mighty  and  irresistible  power;  and  was  con¬ 
vinced  that  he,  and  all  the  inhabitants  of  the  earth, 
were  as  nothing  before  him.  He  had  likewise  a  clear 
conviction  of  the  justice  of  God,  and  a  most  affecting 
view  of  his  great  goodness.  Daniel,  4  :  1,  2,  3,  34,  35, 
37.  And  the  sense  that  Darius  had  of  the  perfections 
of  God  seems  to  have  been  similar  to  his.  Daniel, 
G  :  25,  &c.  But  the  saints  and  angels  behold  the  glory 
of  God,  as  that  glory  results  from  his  holiness;  and  it 
is  this  sight  only  that  will  humble  the  hearts  of  men, 
draw  them  to  God,  and  effectually  change  them.  A 
sight  of  the  majesty  and  greatness  of  God  may  over¬ 
power  the  mind;  but  if  the  moral  beauty  of  God  is 
hid,  the  enmity  of  the  heart  will  remain  in  its  full 
strength  ;  no  love  will  be  enkindled,  the  will  will  re¬ 
main  inclined  to  evil ;  whereas  the  first  glimpse  of  the 
moral  and  spiritual  glory  of  God  shining  into  the 
heart  will  produce  holiness  of  disposition,  as  it  were 
with  omnipotent  power  and  absolute  certainty. 


Sign  IV.J  OF  GRACIOUS  AFFECTIONS.  149 

IV.  In  the  production  of  gracious  af¬ 
fections  our  minds  are  so  enlightened 
that  we  obtain  proper  and  spiritual  views 
of  divine  things. 

Holy  affections  are  not  heat  without  light,  but  inva¬ 
riably  arise  from  some  information  conveyed  to  the 
understanding.  The  child  of  God  is  graciously  affect¬ 
ed,  because  he  sees  and  understands  something  more 
of  divine  things  than  he  did  before  :  something  more 
0f  God— of  Christ— and  of  the  glorious  things  exhi¬ 
bited  in  the  Gospel  i  “Every  one  that  loveth  is  born 
of  God  and  knoweth  God.”  1  John,  4:7.  “I  pray 
that  your  love  may  abound  yet  more  and  more  in 
knowledge,  and  in  all  judgment.”  Phil.  1:9.  “  They 
have  a  zeal  of  God,  but  not  according  to  knowledge.” 
Rom.  10 : 2.  “  Put  on  the  new  man,  which  is  renewed 
in  knowledge.”  Col.  3  :  10.  “  It  is  written  in  the  pro¬ 
phets,  And  they  shall  be  all  taught  of  God.  Every 
man  therefore  that  hath  heard,  and  learned  of  the 
Father,  cometh  unto  me.”  John,  6  :  45.  Knowledge, 
through  the  influence  of  the  Holy  Spirit,  softens  the 
heart,  elevates  the  affections,  and  so  opens  the  way 
into  the  kingdom  of  heaven. 

There  are  seeming  religious  affections  which  do  not 
arise  from  light  in  the  understanding;  and  these  affec¬ 
tions,  let  them  be  ever  so  strong,  are  not  spiritual.  Such 
is  the  nature  of  man  that  he  cannot  be  affected  but  by 
something  of  which  he  conceives  an  idea.  But  in  many 
persons  those  conceptions  by  which  they  are  affected 
have  nothing  in  them  of  the  nature  of  knowledge  or  in¬ 
formation.  For  instance,  when  a  person  is  affected  by 
a  lively  idea  suddenly  excited  in  his  mind,  of  a  very 
e  13* 


3  50 


THE  FOURTH  SIGN 


( Part  III 

beautiful  countenance,  a  vivid  light,  or  some  other  ex¬ 
traordinary  appearance,  there  is  something  conceived 
by  the  mind,  but  there  is  nothing  of  the  nature  of  in¬ 
struction.  Persons  do  not  become  wiser  by  such  con¬ 
ceptions,  or  know  more  about  God,  or  a  Mediator 
between  God  and  man,  or  the  way  of  salvation  by 
Jesus  Christ,  or  any  thing  contained  in  the  doctrines 
of  the  Gospel. 

Truly  spiritual  and  gracious  affections  arise  from 
the  understanding  being  enlightened  as  to  what  is 
taught  respecting  God  and  Jesus  Christ ;  so  that  we 
clearly  discover  the  glorious  nature  of  God,  and  obtain 
new  views  of  Christ  in  his  fullness  and  divine  excel¬ 
lencies.  Those  things  which  relate  to  the  way  of  sal¬ 
vation  by  Jesus  Christ,  are  presented  to  our  minds 
with  a  new  aspect,  in  consequence  of  which  we  now 
understand  those  holy  and  divine  doctrines  which  be¬ 
fore  were  foolishness  to  us.  Such  light  communicated 
to  the  understanding  is  entirely  different  from  lively 
conceptions  of  shapes  and  colors,  of  brightness  and 
glory,  or  of  voices  and  sounds.  If  all  gracious  affec¬ 
tions  arise  from  light  in  the  understanding,  those 
which  are  produced  by  mere  impressions  on  the  ima¬ 
gination  are  not  gracious.  Hence  it  also  appears,  that 
affections  arising  from  texts  of  Scripture  impressed  on 
the  mind  are  delusive,  when  no  information  is  com¬ 
municated  by  them  to  the  understanding,  and  when 
the  manner  of  their  coining  to  the  mind,  rather  than 
any  thing  taught  by  them,  is  the  ground  of  those 
affections.  When  Christ  makes  his  word  the  means 
of  gracious  affections,  it  is  by  opening  the  Scriptures 
to  our  understandings.  “  Did  not  our  hearts  burn 
within  us,”  exclaimed  the  disciples,  “  while  he  talked 
with  us  by  the  way,  and  while  he  opened  to  us  the 


OF  GRACIOUS  AFFECTIONS. 


151 


Sign  IV.] 


Scriptures  ?”  Luke,  24  :  32.  It  appears  also  that  reli¬ 
gious  affections  which  are  occasioned  by  a  text  of 
Scripture  coming  to  our  minds,  must  be  delusive  when 
those  affections  are  founded  on  something  supposed 
to  be  taught  by  it,  but  which  in  fact  is  not,  noi  in  any 
other  part  of  Scripture,  because  such  imagined  in¬ 
struction  is  nothing  but  a  mistake  and  misapprehen¬ 
sion.  As,  for  instance,  when  persons  suppose  that 
they  are  expressly  taught  by  some  passage  of  Scrip¬ 
ture  thus  coming  to  their  minds,  that  they  in  particular 
are  beloved  of  God,  or  that  their  sins  in  particular  are 
forgiven,  this  is  a  mistake  or  misapprehension :  the 
Scriptures  no  where  refer  directly  to  the  individual 
persons  who  are  beloved  of  God,  and  whose  sins  are 
pardoned  5  they  only  describe  the  character  which  is 
the  object  of  the  divine  approbation,  and  therefore  our 
interest  in  his  favor  is  not  to  be  ascertained  from  Scrip¬ 
ture  in  any  other  way  than  as  we  possess  such  a 
character.  Things  are  not  to  be  learnt  from  the  Scrip¬ 
tures,  but  as  they  are  taught  in  the  Scriptures. 

In  these  instances,  as  well  as  in  some  others  which 
might  be  mentioned,  ardent  affections  arise  from  igno¬ 
rance,  rather  than  from  knowledge.  Some  persons, 
when  they  enjoy  freedom  in  prayer,  believe  that  God 
is  with  them,  without  examining  the  cause  of  that  free¬ 
dom  ;  and  this  persuasion  elevates,  and  consequently  in 
creases  their  affections.  There  are  many  other  sources 
from  whence  this  freedom  may  rise, beside  the  spiritual 
presence  of  God.  Some  persons  are  much  affected  by 
striking  thoughts  which  come  into  their  minds  about 
Scripture,  and  which  they  call  the  teaching  of  the 
Spirit  of  God.  They  frequently  ascribe  the  workings 
of  their  own  minds  to  the  special  and  immediate  in¬ 
fluence  of  the  Holy  Spirit.  There  are  instances  in  which 


152 


THE  FOURTH  SIGN 


[Part  III. 


it  seems  evident  that  the  primary  source  of  affection 
is  some  bodily  sensation.  The  animal  spirits,  probably 
sometimes  by  satanic  influence,  are  suddenly  and  un¬ 
accountably  put  into  a  very  agreeable  motion,  so  that 
a  pleasant  sensation  is  experienced.  The  mind  is  ex¬ 
hilarated,  and  the  soul,  through  the  laws  of  union 
between  it  and  the  body,  feels  pleasure.  Hence  from 
ignorance  it  is  concluded  that  this  proceeds  from  the 
Holy  Spirit. 

And  even  though  our  religious  affections  do  arise 
from  some  light  in  the  understanding,  those  affections 
are  not  gracious  unless  the  light  which  is  the  cause  of 
them  is  spiritual.  Affections  may  be  excited  by  that 
knowledge  of  divine  things  which  is  obtained  by  mere 
human  teaching,  and  the  common  improvement  of 
the  mental  powers.  We  may  be  affected  by  the  know¬ 
ledge  of  the  things  of  religion  as  some  persons  have 
been  by  discoveries  in  mathematics  and  natural  phi¬ 
losophy.  Religious  affections  may  be  excited  by  com¬ 
mon  illuminations  of  the  Spirit  of  God,  as  in  the  case 
of  some  persons  of  whom  we  read  in  Scripture,  who, 
it  is  said,  were  once  enlightened. 

The  Scriptures  teach  us  nothing  more  clearly  than 
that  there  is  a  spiritual,  supernatural  knowledge  of 
divine  things  peculiar  to  the  saints.  It  is  certainly  a 
kind  of  knowledge,  or  perception  of  divine  things,  of 
which  natural  men  are  destitute,  which  is  spoken  of  in 
the  following  passages :  “  But  the  natural  man  re- 
ceiveth  not  the  things  of  the  Spirit  of  God,  for  they 
are  foolishness  unto  him  ;  neither  can  he  know  them, 
because  they  are  spiritually  discerned.”  1  Cor.  2  :  14. 
See  also  to  the  same  purpose,  1  John,  3  :  6;  3  John,  11 ; 
John,  6  :  45 ;  14  :  19  ;  17  :  3.  “  No  man  knoweth  the 
Son,  but  the  Father ;  neither  knoweth  any  man  the 


153 


Sign  IV.]  OP  GRACIOUS  AFFECTIONS- 

Father,”  but  “  the  Son,  and  he  to  whomsoever  the 

Son  will  reveal  him.”  Matt.  11  :  27. 

From  hence  we  may  infer  wherein  spiritual  know¬ 
ledge  consists ;  for  if  there  is  in  the  saints  a  kind  of 
perception  in  its  nature  quite  different  from  all  that 
natural  men  can  possess;  it  must,  of  course,  consist 
in  certain  ideas,  or  sensations  of  mind,  different  from 
every  thing  that  natural  men  experience  ;  and  this  is 
the  same  thing  as  saying  that  it  consists  in  the  sensa¬ 
tions  of  a  new  spiritual  principle. 

The  apostle  clearly  asserts,  that  the  chief  thing  dis¬ 
covered  by  spiritual  light,  and  which  is  therefore  the 
subject  of  spiritual  knowledge,  is  the  glory  of  divine 
things :  “  But  if  our  Gospel  be  hid,  it  is  hid  to  them 
that°are  lost;  in  whom  the  god  of  this  world  hath 
blinded  the  minds  of  them  that  believe  not,  lest  the 
light  of  the  glorious  .Gospel  of  Christ,  who  is  the 
image  of  God,  should  shine  unto  them.  For  God, 
who  commanded  the  light  to  shine  out  of  darkness, 
hath  shined  in  our  hearts,  to  give  the  light  of  the 
knowledge  of  the  glory  of  God,  in  the  face  of  Jesus 
Christ.”  2  Cor.  4  :  3,  4, 6.  “  But  we  all  with  open  face, 
beholding  as  in  a  glass  the  glory  of  the  Lord,  are 
changed  into  the  same  image,  from  glory  to  glory, 
even  ashy  the  Spirit  of  the  Lord ;”  3  :  18.  The  Scrip¬ 
tures  often  give  us  a  summary  of  true  religion,  as  con¬ 
sisting  in  the  love  of  divine  things  ;  and  therefore  that 
knowledge  which  is  the  foundation  of  true  religion 
must  be  the  perception  of  the  loveliness  of  divine 
things.  It  is  evident  that  there  is  nothing  belonging 
to  divine  things  beside  their  moral  excellency,  and  the 
properties  and  qualities  resulting  from  thence,  but 
what  natural  men  and  devils  can  perceive,  and  will 
clearly  and  fully  perceive  to  all  eternity. 


the  fourth  sign  (Partlli. 

From  what  has  been  said,  we  necessarily  come  to 
this  conclusion:  that  a  spiritual  understanding  consists 
in  a  sense  of  the  heart  ol  the  holiness  or  moral  perfec¬ 
tion  of  divine  things,  together  with  all  that  discern¬ 
ment  and  knowledge  of  the  things  of  religion  which 
depends  upon  and  flows  from  such  a  sense. 

It  is  not  speculation  merely,  that  is  concerned  in  this 
kind  of  knowledge;  nor  can  we  draw  a  clear  distinc¬ 
tion  between  the  two  faculties  of  understanding  and 
will,  as  acting  in  this  matter.  When  the  mind  is  sen¬ 
sible  of  the  beauty  and  amiableness  of  any  object,  there 
is  invariably  a  delight  in  the  idea  of  that  object;  and 
this  delight  is  a  sense  of  the  heart,  or  an  impression  of 
which  the  soul  is  the  subject,  as  endowed  with  percep¬ 
tion,  inclination,  and  will. 

W  e  should  distinguish  between  a  mere  speculative 
knowledge  and  that  knowledge  in  the  possession  of 
which  the  mind  not  only  speculates,  but  feels  and  re¬ 
lishes.  That  kind  of  knowledge  by  which  we  receive 
the  impression  of  loveliness  or  hatefulness,  is  not  ex¬ 
actly  the  same  kind  of  knowledge  as  that  by  which 
we  perceive  the  nature  of  a  square  or  a  triangle.  The 
one  is  mere  speculative  knowledge,  the  otheAi  know¬ 
ledge  connected  with  the  affections,  in  which  some¬ 
thing  more  than  mere  intellect  is  concerned— some¬ 
thing  that  not  only  beholds,  but  has  inclination ,  and  is 
pleased  or  displeased. 

The  apostle  evidently  makes  a  distinction  between 
meiely  speculative,  and  spiritual  knowledge  in  religion. 
The  former  is  called  “  the  form  of  knowledge.”  Rom. 

2  :  20.  The  latter  is  often  represented  under  the  idea  of 
relishing  or  tasting :  “  Now  thanks  be  unto  God,”  who 
“  always  causeth  us  to  triumph  in  Christ  Jesus,  and 
rnaketh  manifest  the  savor  of  his  knowledge  in  every 


0 Y  GRACIOUS  AFFECTIONS. 


155 


Sign  IV.] 


place.”  2  Cor.  2  : 14.  “  As  new  born  babes  desire  the 

sincere  milk  of  the  word,  that  ye  may  grow  thereby} 
if  so  be”  that  “  ye  have  tasted  that  the  Lord  is  gra¬ 
cious.”  1  Peter,  2  :  2,  3. 

Spiritual  knowledge  primarily  consists  in  this  sense 
or  taste  of  the  moral  beauty  of  divine  things;  so  that 
no  knowledge  can  be  called  spiritual  any  further  than 
as  it  arises  from  this  source,  and  partakes  of  it.  But, 
in  the  second  place,  it  includes  all  that  discernment  or 
knowledge  of  the  things  of  religion  which  flows  from 
such  a  sense. 

When  the  beauty  and  loveliness  of  divine  things  are 
manifested  to  the  soul,  a  new  world  is  presented  to  its 
view.  The  glory  of  all  the  perfections  of  God,  and  of 
every  thing  belonging  to  the  divine  Being,  is  exhibited. 
Through  this  perception  of  the  moral  beauty  of  divine 
things,  the  sufficiency  of  Christ  as  a  Mediator  is  dis¬ 
covered  ;  for  it  is  only  by  discerning  the  beauty  of  the 
moral  perfections  of  Christ,  that  we  perceive  the  suffi¬ 
ciency  of  his  atonement  as  a  Mediator. 

It  is  by  this  means  that  we  obtain  a  clear  view  of 
the  fitness  of  the  way  of  salvation  to  deliver  us  from 
sin  and  hell,  and  to  bring  us  to  a  state  of  everlasting 
happiness  in  a  way  perfectly  agreeing  with  the  moral 
perfections  of  God.  It  is  thus  that  we  discover  the 
excellency  of  the  word  of  God.  Take  away  all  the 
moral  beauty  of  the  Scriptures,  and  the  Bible  is  left  a 
dead  letter.  By  viewing  the  moral  beauty  of  divine 
things  we  perceive  the  true  foundation  of  our  obliga¬ 
tions,  the  amiableness  of  religious  duties,  and  the 
worthiness  of  God  to  be  submitted  to,  esteemed,  ho¬ 
nored  and  served  according  to  his  requirements.  By 
this  also  is  perceived  the  evil  of  sin ;  for  he  who  has 
a  clear  perception  of  the  beauty  of  holiness,  must  ne- 


156 


THE  FOURTH  SIGN 


[Part  III. 


cessarily  perceive  the  hatefulness  of  sin.  By  this  we 
likewise  form  an  idea  of  the  glory  of  heaven,  consist¬ 
ing  in  the  happiness  that  arises  from  perfect  holiness. 
He  who  perceives  the  beauty  of  holiness,  or  real  moral 
good,  perceives  the  most  important  object  in  the  world; 
for  unless  this  is  perceived,  nothing  is  perceived  worth 
our  attention.  Unless  this  is  understood,  nothing  is 
understood  that  is  worth  the  exercise  of  our  under¬ 
standings.  This  is  the  beauty  of  the  Godhead.  He  in 
effect  knows  nothing  who  knows  not  this.  Well,  there¬ 
fore,  may  the  Scriptures  represent  those  who  are  des¬ 
titute  of  that  spiritual  perception,  by  which  the  beauty 
of  holiness  is  perceived,  as  totally  blind  :  and  well  may 
regeneration,  in  which  this  divine  perception  is  com¬ 
municated  to  the  soul  by  its  Creator,  be  represented  as 
opening  the  eyes  of  the  blind.  For  if  what  has  been 
said  is  considered,  it  will  be  manifest,  that  when  a  per¬ 
son  has  this  perception  and  knowledge  given  him,  he 
will  view  nothing  as  he  did  before ;  though  before  he 
knew  all  things  after  the  flesh,  yet  henceforth  he  will 
know  them  so  no  more;  he  is  become  a  new  creature, 
old  things  are  passed  away,  behold  all  things  are  be¬ 
come  new.  2  Cor.  5  :  16,  17. 

And  besides  what  has  already  been  mentioned,  all 
true  experimental  knowledge  of  religion  arises  from 
this  perception  of  spiritual  beauty.  He  who  perceives 
not  the  beauty  of  holiness,  is  destitute  of  all  holy  com¬ 
fort  and  delight — all  the  consoling  influences  of  the 
Spirit  of  God. 

Hence  it  is  evident  that  implanting  this  spiritual  and 
holy  perception  produces  a  great  change ;  and  were  it 
not  for  the  very  imperfect  degree  in  which  this  percep¬ 
tion  is  in  general  communicated  at  first,  the  change 
would  be  much  greater,  and  more  remarkable  than  if 


OP  GRACIOUS  AFFECTIONS. 


157 


Sign  IV.] 


a  man,  born  blind,  should  all  at  once,  and  in  the  clear 
light  of  the  sun,  have  the  sense  of  seeing  imparted 
unto  him.  •  ' 

This  is  that  knowledge  of  divine  things  from  whence 
all  truly  gracious  affections  proceed;  and  by  which, 
therefore,  all  religious  affections  are  to  be  tried.  Those 
affections  which  arise  wholly  from  any  other  know¬ 
ledge,  or  result  from  any  other  perception,  or  state  of 
mind,  are  delusive. 

From  what  has  been  said,  the  difference  between 
that  light  which  is  sometimes  possessed  by  natural 
men,  and  that  saving  instruction  which  is  communi¬ 
cated  to  the  saints,  may  be  easily  ascertained.  The  lat¬ 
ter  consists  in  beholding  the  moral  excellency ,  and  holy 
beauty  of  divine  things :  the  former  in  that  knowledge 
of  them  which  may  be  obtained  by  the  ordinary  ex¬ 
ercise  of  our  faculties.  In  those  convictions  of  con¬ 
science,  of  which  natural  men  are  often  the  subjects, 
the  Spirit  of  God  communicates  no  knowledge  of  the 
moral  beauty  of  divine  things ;  but  only  assists  the  mind 
to  a  clearer  view  of  the  guilt  of  sin,  and  its  certain  con¬ 
nection  with  the  evil  of  suffering ;  and  to  a  clearer  view 
of  the  natural  perfections  of  God,  consisting  not  so 
much  in  his  holy  and  glorious  beauty,  as  in  his  awful 
and  terrible  greatness.  A  clear  sight  of  this  will  fully 
awaken  the  conscience  of  wicked  men  at  the  day  of 
judgment,  without  any  spiritual  light.  It  is  a  less  de¬ 
gree  of  this,  which,  without  spiritual  light,  awakens 
the  consciences  of  natural  men  now.  In  those  com¬ 
mon  illuminations,  the  mind  is  only  assisted  to  a  clearer 
perception  of  the  natural  good  existing  in  divine  things. 
Thus  the  minds  of  unregenerate  men  are  sometimes 
elevated  by  considering  the  happiness  and  glory  of 
heaven.  There  are  many  things  revealed  in  the  Gospel 
e  14 


158 


THE  FOURTH  SIGN 


(.Part  III. 


respecting  God  and  the  way  of  salvation  which  suit 
the  principle  of  self-love.  For  instance,  in  the  good¬ 
ness  of  God,  and  in  the  wonderful  love  of  Christ  to 
sinners,  there  is  a  natural  good,  which  all  men  love  as 
they  love  themselves,  as  well  as  a  spiritual  and  holy 
beauty,  which  is  perceived  only  by  the  regenerate. 
There  are  many  things  belonging  to  the  word  of  God, 
as  delivered  to  us  in  the  Gospel,  which  may  induce 
natural  men  to  receive  it  with  joy.  All  the  hatred  of 
unregenerate  men  to  sin,  is  as  much  from  a  principle 
of  nature  as  their  hatred  to  a  serpent  or  a  tiger ;  and 
all  their  love  of  Christian  virtue,  is  from  no  higher  a 
principle  than  that  which  renders  silver  and  gold  ami¬ 
able  in  the  estimation  of  an  avaricious  merchant. 

From  what  has  been  said  of  the  nature  of  spiritual 
knowledge,  it  appears,  that  it  does  not  consist  in  any 
new  doctrinal  views,  or  in  having  suggested  to  the 
mind  any  new  proposition  not  before  read  or  heard 
of;  for  it  is  evident  that  such  suggestions  are  entirely 
different  from  giving  to  the  mind  a  new  taste  or  relish. 
It  is  also  evident,  that  spiritual  knowledge  does  not 
consist  in  any  new  doctrinal  explanation  of  any  part 
of  the  Scriptures ;  for  still,  this  is  but  doctrinal  know¬ 
ledge,  or  the  knowledge  of  propositions.  The  doctrinal 
explanation  of  any  part  of  Scripture  is  only  giving  us 
to  understand  what  are  the  propositions  contained  or 
taught  in  that  part  of  Scripture. 

Hence  it  appears  likewise,  that  a  spiritual  knowledge 
of  Scripture  does  not  consist  in  understanding  the 
mystical  meaning  of  its  parables,  types  and  allegories; 
for  this  is  only  doctrinal  knowledge.  It  is  possible 
that  a  person  may  know  how  to  interpret  all  the  types, 
parables  and  allegories  in  the  Bible,  and  not  have  one 
beam  of  spiritual  light  in  his  mind,  being  destitute  of 


Sign  IV. J  OF  GRACIOUS  AFFECTIONS.  Aoy 

that  perception  of  the  holy  beauty  of  divine  things 
which  has  been  spoken  of.  It  is  clear  from  what  the 
apostle  says,  that  we  may  understand  all  such  myste¬ 
ries,  and  have  no  saving  grace  :  “  And  though  I  have 
the  gift  of  prophecy,  and  understand  all  mysteries,  and 
all  knowledge,  and  have  not  charity,  it  profiteth  me 
nothing.”  1  Cor.  13  :  2.  Those  persons,  therefore,  are 
much  mistaken,  who  are  exalted  with  an  opinion  of 
their  spiritual  attainments,  merely  from  notions  which 
come  into  their  minds  respecting  the  mystical  mean¬ 
ing  of  certain  passages  of  Scripture,  as  though  this  was 
a  spiritual  knowledge  of  those  passages,  immediately 
given  them  by  the  Spirit  of  God. 

To  understand  the  Scriptures  spiritually,  is  to  un¬ 
derstand  them  properly,  and  not  to  attach  to  them  a 
new  meaning.  W  hen  the  mind  is  spiritually  enlight¬ 
ened,  so  as  properly  to  understand  the  Scriptuies,  it  is 
enabled  to  see  that  in  them  which  before  was  not  seen, 
merely  in  consequence  of  mental  blindness.  Now  if  it 
is  merely  in  consequence  of  mental  blindness  that  we 
do  not  perceive  the  true  meaning  of  Scripture,  it  is 
evident  that  our  being  enlightened  does  not  give  a  new 
meaning  to  that  Scripture.  It  is  no  blindness  not  to 
see  a  meaning  which  does  not  exist.  “  Open  thou 
mine  eyes,”  says  the  Psalmist,  u  that  I  niaj  behold 
wondrous  things  out  of  thy  law.”  Psalm  119  :  18.  The 
reason  why  the  wondrous  things  of  the  word  of  God 
are  not  beheld  by  us,  is,  that  our  eyes  are  not  opened. 
Now  this  would  not  be  the  case,  if  the  true  meaning 
of  Scripture  was  not  the  same,  whether  we  perceive  it 
or  not ;  or  if  a  new  meaning  was  added  by  the  manner 
in  which  particular  passages  are  suggested  to  the  mind. 
Attaching  a  new  meaning  to  Scripture,  is  the  same 
thing  as  making  new  Scriptures :  it  is  properly  adding 


160  THE  FOURTH  SIGN  [Part  HI. 

to  the  word,  and  this  is  threatened  with  a  most  awful 
curse.  To  understand  the  Scriptures  spiritually,  is  to 
have  the  mind  enlightened  to  behold  the  spiritual  ex¬ 
cellency  of  the  glorious  things  contained  in  them,  and 
which  were  always  contained  in  them — it  is  to  behold 
the  amiable  manifestations  of  the  divine  perfections, 
the  excellency  and  sufficiency  of  Christ,  the  suitable¬ 
ness  of  the  way  of  salvation,  the  spiritual  glory  of  the 
precepts  and  promises  of  the  Bible,  &c. 

The  leadings  of  the  Holy  Spirit  consist  in  two 
things — in  giving  us  instruction  as  to  our  duly,  and  in 
disposing  us  to  comply  with  that  instruction.  But  so 
far  as  the  gracious  leadings  of  the  Spirit  of  God  relate 
merely  to  instruction,  they  consist  in  giving  a  spiritual 
and  discriminating  taste  as  to  real  moral  beauty.  1 
have  already  shown  the  nature  of  spiritual  knowledge. 
When  an  amiable  and  holy  action  is  suggested  to  the 
mind  of  a  gracious  person,  that  person,  if  in  the  lively 
exercise  of  his  spiritual  taste,  at  once  perceives  a  beau¬ 
ty  in  that  action,  and  his  conduct  is  influenced  accord¬ 
ingly.  On  the  contrary,  if  an  unworthy,  unholy  action 
is  suggested,  he  perceives  nothing  but  deformity,  and 
is  immediately  displeased  with  it.  This  holy  taste 
leads  him  justly  to  estimate  what,  in  a  moral  view,  is 
truly  lovely,  as  naturally  as  a  healthy  appetite  suggests 
the  idea  of  its  proper  food.  Thus  a  regenerate  person 
is  led  by  the  Spirit,  as  he  is  directed  by  his  holy  taste 
or  disposition  ;  whereby,  in  the  lively  exercise  of  grace, 
he  easily  distinguishes  good  from  evil ;  and  in  most 
cases,  knows  at  once  what  is  a  suitable  behavior  to¬ 
ward  God  and  toward  man.  He  needs  no  particular 
deduction  to  influence  his  conduct,  nor  any  other  argu¬ 
ment  than  what  the  beauty  which  is  perceived,  and 
the  goodness  which  is  tasted,  suggest.  Jesus  Christ 


Sign  IV.]  OF  GRACIOUS  AFFECTIONS.  161 

blames  the  Pharisees  because  they  did  not.  even  of 
their  own  selves,  without  miracles,  judge  what  was 
right.  The  Apostle  Paul  evidently  has  respect  to  this 
way  of  judging  of  spiritual  beauty,  when  he  says,  “  Be 
ye  transformed  by  the  renewing  of  your  mind,  that  ye 
may  prove  what  is  that  good  and  acceptable  and  per¬ 
fect  will  of  God.”  Rom.  12  :  2. 

A  holy  disposition  and  spiritual  taste,  when  grace  is 
strong  and  lively,  will  enable  a  person  to  determine 
what  actions  are  right  and  becoming  in  a  Christian, 
not  only  more  speedily,  but  far  more  correctly,  than 
the  greatest  abilities  without  them.  The  tendency  of 
a  stone,  let  fall  from  a  height,  shows  the  way  to  the 
centre  of  the  earth  more  accurately,  and  in  far  less 
time,  than  the  ablest  mathematician  could  demonstrate 
it  in  any  other  way.  So  likewise  will  a  spirit  of  love 
to  God,  and  a  heavenly  disposition,  guide  us  in  our 
behavior. 

It  is  an  exceedingly  difficult  thing  for  a  wicked  man 
to  demean  himself  like  a  real  Christian.  “  When  he 
that  is  a  fool  walketh  by  the  way,  his  wisdom  faileth 
him,  and  he  saith  to  every  one  that  he  is  a  fool.”  Eccl. 
10  :  3.  “  The  tongue  of  the  wise  useth  knowledge 

aright,  but  the  mouth  of  fools  poureth  out  foolishness.” 
Prov.  15  :  2. 

The  saints  in  thus  judging  of  actions  by  a  spiritual 
taste,  have  not  always  a  particular  reference  to  the  ex¬ 
press  rules  of  the  word  of  God,  though  their  taste  itself 
is  in  general  subject  to  those  rules.  A  spiritual  taste 
very  much  assists  the  mind  in  its  reasonings  on  the 
word  of  God,  as  it  removes  prejudice ;  and  through  the 
harmony  subsisting  between  the  disposition  of  a  real 
Christian,  and  the  doctrines  and  precepts  of  the  sacred 
writings,  its  meaning,  in  general,  is  easily  ascertained. 
e  14* 


162 


THE  FOURTH  SIGN 


[Part  III. 

This  disposition  naturally  tends  to  bring  texts  of  Scrip¬ 
ture  to  our  minds,  just  as  a  particular  state  of  appetite 
frequently  brings  particular  kinds  of  meat  and  drink 
to  mind,  such  as  are  agreeable  to  that  state. 

What  has  been  said  of  the  nature  of  spiritual  know¬ 
ledge,  as  consisting  chiefly  and  most  essentially  in  a 
divine  supernatural  principle,  or  holy  disposition,  not 
only  shows  that  there  is  no  such  knowledge  in  this 
supposed  leading  of  the  Spirit;  but  also  exhibits  the 
difference  between  spiritual  knowledge  and  all  kinds 
of  enthusiasm,  all  imaginary  sights  of  God,  and  Christ, 
and  heaven ;  all  supposed  testimonies  of  the  love  of  God 
by  immediate,  inward  suggestion  ;  and  all  applications 
of  the  words  of  Scripture,  as  though  they  were  now 
spoken  immediately  by  God  to  particular  persons. 

In  general,  false  experience  raises  the  affections  to  a 
great  height.  A  chief  part  of  the  false  religion  which 
has  appeared  in  the  world,  in  different  ages,  has  con¬ 
sisted  in  such  discoveries  as  these,  and  in  the  affections 
which  have  arisen  from  them.  It  was  so  with  the  Py¬ 
thagoreans,  and  many  other  ancient  heathens,  who  had 
strange  raptures,  and  pretended  to  immediate  revela¬ 
tions  from  heaven;  with  the  Essenes,  an  ancient  sect 
among  the  Jews;  and  with  many  of  the  Gnostics,  the 
Montanists,  and  other  sects  of  heretics,  in  the  primi¬ 
tive  ages  of  the  Christian  church.  The  Monks,  An¬ 
chorites,  and  Recluses,  who  formerly  abounded  in  the 
church  of  Rome,  pretended  to  immediate  converse 
with  God,  and  Christ,  and  angels.  Various  sects  of 
enthusiasts,  who  swarmed  in  the  world  immediately 
after  the  reformation,  pretended  to  high  experiences 
and  great  spirituality.  So  also  did  those  in  Eng¬ 
land  in  the  days  of  Oliver  Cromwell,  the  adherents 
of  Mrs.  Hutchinson  in  New-England,  and  the  late 


OF  GRACIOUS  AFFECTIONS. 


163 


Sign  IV.] 


French  prophets  and  their  followers.  And  in  these 
things  also,  the  religion  of  the  various  kinds  of  enthu¬ 
siasts  of  the  present  day  seems  to  consist.  It  is  chiefly 
by  such  a  religion  as  this  that  Satan  transforms  him¬ 
self  into  an  angel  of  light,  and  that  he  has  produced 
confusion  in  many  of  the  happiest  revivals  of  religion 
since  the  foundation  of  the  Christian  church.  When 
the  Spirit  of  God  is  poured  out  in  a  more  abundant  man¬ 
ner,  the  old  serpent,  as  soon,  as  possible,  introduces  this 
false  religion,  and  mingles  it  with  the  true.  The  per¬ 
nicious  consequences  of  this  are  not  easily  imagined 
until  we  behold  its  baneful  effects  and  the  dreadful  de¬ 
solations  produced  by  it.  .  Ministers  should  therefore 
maintain  a  strict  guard  against  this  kind  of  delusion, 
especially  at  a  time  of  great  awakening ;  for  many  per¬ 
sons,  particularly  among  the  common  people,  are  easily 
seduced  by  such  things  as  have  a  show  of  extraordinary 
religion. 

If  persons  keep  no  guard  at  those  avenues  by  which 
Satan  has  access  to  the  soul,  he  is  likely  to  be  a  fre¬ 
quent  guest ;  especially  if,  instead  of  guarding  against 
him,  they  expose  themselves  to  his  attacks,  and  invite 
him  by  cherishing  counterfeit  illuminations  and  graces, 
inward  whispers,  immediate  suggestions,  and  other  im¬ 
pressions  on  the  imagination.  There  are  many  persons 
who,  deluded  by  such  impressions,  seek  after  them, 
and  have  a  continued  succession  of  them,  especially 
when  their  pride  and  vanity  have  most  occasion  for 
them,  in  order  to  make  a  fair  appearance  amongst  pro¬ 
fessors.  j 

I  do  not  assert,  however,  that  no  affections  are  spiri¬ 
tual  which  are  attended  by  something  imaginary. 
When  our  minds  are  fully  occupied,  and  our  thoughts 
intensely  engaged,  our  imaginations  are  often  stronger, 


164 


THE  FIFTH  SIGN 


[Part  III 


and  our  ideas  more  lively.  This  is  the  ease  especially 
with  some  constitutions  of  body.  But  there  is  a  great 
difference  between  lively  imaginations,  arising  from 
strong  affections,  and  strong  affections  arising  from 
lively  imaginations.  Undoubtedly  the  former  often 
exist  in  cases  of  truly  gracious  affection.  The  affec¬ 
tions  do  not  arise  from  the  imagination,  nor  have  they 
any  dependence  upon  it ;  but,  on  the  contrary,  the  ima¬ 
gination  is  only  the  accidental  effect,  or  consequence 
of  the  affection,  through  the  infirmity  of  human  nature. 
But  when  the  affection  arises  from  the  imagination, 
and  is  built  upon  it,  instead  of  being  founded  upon 
spiritual  illumination,  then  is  the  affection,  however 
elevated,  of  no  value. 

V.  Gracious  affections  are  attended 
by  a  rational  and  spiritual  conviction 
respecting  the  truth  and  reality  cf  divine 
things. 

This  seems  to  be  implied  in  the  text  adopted  as  the 
foundation  of  this  discourse :  “  Whom  having  not 
seen,  ye  love;  in  whom,  though  now  ye  see  him  not, 
yet  believing,  ye  rejoice  with  joy  unspeakable,  and 
full  of  glory.” 

Those  persons  who  are  truly  gracious,  have  such  a 
conviction  as  to  the  truth  of  the  great  subjects  of  the 
Gospel,  that  they  no  longer  halt  between  two  opinions ; 
this  conviction  is  effectual,  so  that  the  Gospel  has  the 
power  and  influence  of  reality,  and  accordingly  rules 
their  affections,  and  governs  their  conduct,  throughout 
the  rest  of  their  lives.  With  respect  to  Jesus  Christ, 
as  being  the  Son  of  God  and  Savior  of  the  world,  they 


Sien  V.]  OF  GRACIOUS  AFFECTIONS.  165 

not  only  yield  their  assent  to  this  doctrine,  as  they  do 
to  many  subjects  of  doubtful  speculation,  but  theii 
minds  are  so  enlightened  that  they  are  cleaily  and 
fully  convinced  of  its  truth  and  importance.  And  as 
to  what  Jesus  Christ  has  revealed  of  the  eternal  pur¬ 
pose,  and  designs  of  God  respecting  fallen  man,  and 
the  glorious  things  prepared  for  the  saints  in  another 
world,  they  feel  the  clearest  conviction  of  their  truth. 
Hence  those  things  are  of  great  weight  with  them,  and 
have  a  powerful  influence  upon  their  minds,  and  in 

reference  to  their  practice. 

That  all  true  Christians  have  such  a  conviction  of 
the  truth  of  what  is  revealed  in  the  Gospel,  is  abun¬ 
dantly  evident  from  the  Holy  Scriptures.  I  will  quote 
a  few  passages  :  “  Thou  hast  the  words  of  eternal  life, 
and  we  believe,  and  are  sure  that  thou  art  Christ,  the 
Son  of  the  living  God.”  John,  6  :  68,  69.  “  I  have  ma¬ 

nifested  thy  name  unto  the  men”  whom  “  thou  gavest 
me  out  of  the  world.  Now  they  have  known  that  all 
things  whatsoever  thou  hast  given  me,  are  of  thee.  For 
I  have  given  unto  them  the  words  which  thou  gavest 
me ;  and  they  have  received  them,  and  know  surely 
that  I  came  out  from  thee,  and  they  have  believed  that 
thou  didst  send  me.”  John,  17  :  6,  7,  8.  “  Now  faith 

is  the  substance  of  things  hoped  for,  the  evidence  of 
things  not  seen.”  Heb.  11:1.  See  the  whole  of  the 
chapter.  “  Hereby  we  know  that  we  dwell  in  him, 
and  he  in  us,  because  he  hath  given  us  of  his  Spirit ; 
and  we  have  seen,  and  do  testify,  that  the  Father  sent 
the  Son  to  be  the  Savior  of  the  world.  Whosoever  shall 
confess  that  Jesus  is  the  Son  of  God,  God  dwelleth  in 
him,  and  he  in  God.  And  we  have  known  and  be¬ 
lieved  the  love  that  God  hathito  us.”  1  John,  4  :  13-16. 
“  For  whatsoever  is  born  of  God,  o  vercometh  the  world  J 


166 


THE  FIFTH  SIGN 


[Part  III. 


and  this  is  the  victory  that  overcometh  the  world,  even 
our  faith.  Who  is  he  that  overcometh  the  world,  but 
he  that  believeth  that  Jesus  is  the  Son  of  God  ?”  5  :  4, 
5.  “  For  we  know,  that  if  our  earthly  hou'se  of  this  ta¬ 
bernacle  were  dissolved,  we  have  a  building  of  God. 
Therefore  we  are  always  confident,  knowing  that  whilst 
we  are  in  the  body,  we  are  absent  from  the  Lord ;  for 
we  walk  by  faith,  not  by  sight.”  2  Cor.  5  :  1,  6,  7. 

There  are  many  affections  which  are  not  attended 
by  such  a  conviction  of  the  judgment;  and  many  im¬ 
pressions,  called  by  those  who  possess  them,  divine 
discoveries,  which  are  affecting  but  not  convincing. 
Though  for  a  time  those  who  experience  them  appear 
to  be  more  persuaded  of  the  truth  of  the  things  of  re¬ 
ligion  than  they  formerly  were,  and  though  they  yield 
a  forward  assent,  like  many  of  the  hearers  of  Christ, 
yet  they  have  no  thorough  and  effectual  conviction, 
nor  is  there  any  abiding  change  produced  in  them. 
There  are  many  persons  who  have  had  their  minds 
exceedingly  elevated  by  certain  affections,  who  think 
they  are  converted,  but  are  no  more  convinced  of  the 
truth  of  the  Gospel  than  they  formerly  were ;  or  at 
least  there  is  no  remarkable  alteration  in  them :  they 
do  not  live  under  the  influence  and  power  of  a  realizing 
conviction  of  the  infinite  importance  of  divine  things; 
if  they  did,  it  would  be  impossible  for  them  to  live  as 
they  do.  As  their  affections  are  not  attended  by  a 
thorough  conviction  of  the  judgment,  however  eleva¬ 
ted,  they  are  not  at  all  to  be  depended  upon ;  they  are 
like  the  blaze  of  tow,  the  crackling  of  thorns,  or  the 
forward  blade  on  stony  ground,  which  has  no  root  to 
maintain  its  life. 

But  even  if  our  affections  do  indeed  arise  from  a 
strong  persuasion  of  the  truth  of  the  Christian  religion, 


Sign  V.] 


OF  GRACIOUS  AFFECTIONS. 


107 


they  are  no  better  on  that  account,  unless  this  persua¬ 
sion  is  a  rational  persuasion,  or  a  conviction  founded 
on  real  evidence,  or  that  which  is  a  proper  ground  of 
conviction.  We  may  have  a  strong  persuasion  that 
the  Christian  religion  is  true,  when  this  persuasion  is 
built  altogether  on  education  or  the  opinion  of  others. 
Mahomedans  are  strongly  persuaded  of  the  truth  of 
their  religion,  because  their  fathers,  and  neighbors,  and 
countrymen  believe  it.  That  belief  of  the  Christian 
religion,  which  is  built  upon  the  same  grounds  as  the 
Mahomedan’s  belief  of  his  religion,  is  the  veiy  same 
kind  of  belief.  And  though  what  is  believed  is  un¬ 
speakable  better,  that  does  not  render  the  belief  itself  * 
of  a  better  kind  ;  for  though  what  is  believed  happens 
to  be  true,  yet  the  belief  of  it  is  not  owing  to  its  truth, 
but  to  education,  or  early  imbibed  partiality.  As  the 
conviction  is  no  better  than  the  Mahomedan’s  convic¬ 
tion,  so  the  affections  which  flow  from  it,  are  no  better 
than  the  religious  affections  of  Mahomedans. 

But  supposing  the  belief  of  Christian  doctrines,  from 
which  these  affections  arise,  is  not  from  education,  but 
from  rational  conviction,  it  will  not  necessarily  follow 
that  such  affections  are  gracious ;  for,  in  order  to  this, 
it  is  requisite,  not  only  that  the  faith  from  which  these 
affections  spring  should  be  a  rational,  but  also  a  spiri¬ 
tual  conviction.  No  person  will  doubt  but  that  some 
unregenerate  men  yield  a  kind  of  assent  to  the  truth 
of  the  Christian  religion  from  the  rational  proofs  by 
which  that  truth  is  supported.  Judas,  without  doubt, 
from  what  he  saw  and  heard,  believed  Jesus  to  be  the 
Messiah,  but  yet  he  was  all  along  a  devil.  John,  6 . 70. 
Simon  the  sorcerer  believed,  when  he  beheld  the  mi¬ 
racles  and  the  signs  which  were  done ;  yet  he  remained 
in  the  gall  of  bitterness,  and  in  the  bond  of  iniquity. 


168 


THE  FIFTH  SIGN 


[Part  III. 

Acts,  8  :  13,  23.  And  if  there  is  such  a  conviction  of 
the  judgment  in  some  natural  men,  we  cannot  doubt 
but  that  religious  affections  may  arise  from  that  con¬ 
viction.  We  read  of  some  who  believed  for  a  while, 
who  were  greatly  affected,  and  who  immediately, 
and  with  joy,  received  the  word. 

It  is  evident  that  there  is  a  spiritual  conviction  of  the 
truth  of  the  Gospel — a  belief  which  is  peculiar  to  those 
persons  who  are  regenerated,  and  have  the  Spirit  of 
God  in  his  holy  communications,  dwelling  in  them,  as 
a  vital  principle.  It  is  also  evident,  that  this  convic¬ 
tion  not  only  differs  from  what  natural  men  experience, 
in  that  it  is  accompanied  by  good  works,  but  that  the 
belief  itself  is  different :  the  assent  and  conviction  of  the 
judgment  is  of  a  peculiar  kind.  This  is  clearly  proved 
from  Scripture  :  “  According  to  the  faith  of  God’s  elect, 
and  the  acknowledging  of  the  truth  which  is  after  god¬ 
liness.”  Titus,  1  :  1.  The  Father  himself  loveth  you, 
because  ye  have  loved  me,  and  have  believed  that  I 
came  out  from  God.”  John,  16  :  27.  “  Whosoever 
shall  confess  that  Jesus  is  the  Son  of  God,  God  dwell- 
eth  in  him,  and  he  in  God.”  1  John,  4  :  15.  “  Whoso¬ 
ever  believeth  that  Jesus  is  the  Christ,  is  born  of  God.” 
5:1.  “  He  that  believeth  on  the  Son  of  God  hath  the 
witness  in  himself.”  5  :  10. 

What  a  spiritual  conviction  is,  we  may  ascertain  from 
what  has  been  said  already  of  spiritual  knowledge. 
Conviction  arises  from  the  illumination  of  the  under¬ 
standing.  Our  passing  a  right  judgment  upon  things, 
depends  upon  our  having  a  right  conception  or  idea  of 
those  things.  Hence  it  follows,  that  a  spiritual  con¬ 
viction  of  the  truth  of  the  Gosppl  is  such  a  conviction 
as  arises  from  a  spiritual  view  or  conception  of  the 
Gospel.  And  this  also  is  evident  from  the  Scriptures, 


Sign  V.]  OF  GRACIOUS  AFFECTIONS.  10U 

which  often  represent  a  saving  belief  of  the  reality  and 
divinity  of  the  things  exhibited  in  the  Gospel,  as  spring¬ 
ing  from  the  .lightening  of  the  mind  by  the  Holy 
Spirit,  so  a*  to  give  us  a  right  conception  of  those 
things  :  “  i  thank  thee,  O  Father,  Lord  of  heaven  and 
earth,  that  thou  hast  hid  these  things  from  the  wise 
and  prudent,  and  hast  revealed  them  unto  babes ;  even 
so,  Father,  for  so  it  seemed  good  in  thy  sight.  All 
things  are  delivered  unto  me  of  my  J  athei  ;  and  no 
man  knoweth  who  the  Son  is,  but  the  Father,  and  he 
to  whom  the  Son  will  reveal  him.”  Luke,  10  :  21,  22. 

“  And  this  is  the  will  of  him  that  sent  me,  that  eveiy 
one  who  seeth  the  Son,  and  believeth  on  him,”  should 
“  have  everlasting  life.”  John,  6  :  40.  From  this  pas¬ 
sage  it  is  evident  that  faith  arises  from  a  spiritual  sight 
of  Christ.  See  also  John,  17  :  6,  7,  8  ;  Matt.  16  :  16, 
17  ;  1  John,  5  :  10  ;  Gal.  1  :  14-16. 

If  a  spiritual  conviction  of  the  reality  and  divinity 
of  what  is  exhibited  in  the  Gospel  arises  from  a  spiri¬ 
tual  knowledge  of  those  things,  then  the  mind  is  spiri¬ 
tually  convinced  of  their  truth  and  divinity,  when  our 
conviction  arises  either  immediately,  or  remotely,  from 
a  spiritual  sense,  or  view  of  their  divine  excellency  and 
glory.  This  clearly  follows  from  what  has  been  al¬ 
ready  said  ;  and  upon  this  point  the  Scriptures  are  very 
express  and  decisive  :  “  But  if  our  Gospel  be  hid,  it  is 
hid  to  them  that  are  lost ;  in  whom  the  god  of  this 
world  hath  blinded  the  minds  of  them  that  believe  not, 
lest  the  light  of  the  glorious  gospel  of  Christ,  who  is 
the  image  of  God,  should  shine  unto  them.  For  God, 
who  commanded  the  light  to  shine  out  of  darkness, 
hath  shined  in  our  hearts,  to  give  the  light  of  the 
knowledge  of  the  glory  of  God  in  the  face  of  Jesus 
Christ.”  2  Cor.  4:3  6.  “  But  we  all  with  open  face, 
E  15 


170 


THE  FlfrTH  SION 


[Part  Ill. 


beholding  as  in  a  glass  the  glory  of  the  Lord,  are 
changed  into  the  same  image  from  glory  to  glory, 
even  as  by  the  Spirit  of  the  Lord.”  2  Cor.  3  .  18.  No¬ 
thing  can  be  more  evident  than  that  a  saving  belief  of 
the  Gospel  is  here  intended— *a  belief  arising  from  the 
mind  being  enlightened  to  behold  the  divine  glory  of 

those  things  which  it  reveals. 

This  view  of  the  divine  glory  of  those  things  which 
are  exhibited  in  the  Gospel,  has  a  tendency  to  convince 
the  mind  of  their  divinity  both  directly  and  indirectly . 

(1.)  A  view  of  this  divine  glory  convinces  the  mind 
of  the  divinity  of  those  things,  as  it  is  in  itself  a  direct 
and  powerful  evidence,  especially  when  the  discovery 
is  clear,  or  when  the  supernatural  taste  spoken  of  above 
is  communicated  in  a  considerable  degree. 

He  who  has  his  judgment  thus  directly  convinced 
of  the  divinity  of  the  Gospel,  by  a  clear  view  of  its 
divine  glory,  has  a  rational  conviction,  because  the 
glory  of  divine  things  is  itself  the  most  diiect,  and  the 
strongest  evidence  of  their  divinity.  He  who  truly 
perceives  the  transcendent  glory  of  divine  things,  is 
convinced  of  their  divinity,  as  it  were  intuitively ;  he 
beholds  that  in  them  wherein  their  divinity  chiefly 
consists;  for  from  this  glory,  which  so  immensely  ex¬ 
ceeds  all  other  glory,  we  mainly  deduce  our  notions 
of  divinity.  God  is  distinguished  from  all  other  beings 
chiefly  by  his  divine  glory.  Those  persons,  therefore, 
who  perceive  the  stamp  of  this  glory  upon  divine 
things,  behold  that  in  them  from  whence  we  chiefly 
derive  our  ideas  of  the  divinity  of  their  nature.  Thus 
a  person  may  have  a  kind  of  intuitive  knowledge  ot 
the  divinity  of  what  the  Gospel  exhibits.  He  does 
not  conclude,  however,  without  any  deduction  or  ar¬ 
gument  at  all,  that  its  doctrines  and  precepts  are  from 


Sign  V.J 


OF  GRACIOUS  AFFECTIONS. 


171 


God  but  this  conviction  is  obtained  without  any  long 

chain  of  argument ;  the  evidence  is  direct,  the  mind 

ascends  to  the  truth  of  the  Gospel  by  one  step  on  y 

its  divine  glory.  .  .  . 

It  would  be  very  strange  for  any  professing  Christian 

to  deny  that  there  is  an  excellency  in  divine  things,  so 
transcendent,  and  so  exceedingly  different  from  the 
glory  of  every  thing  else,  that  if  it  were  seen  it  would 
very  clearly  and  at  once  distinguish  them.  We  can¬ 
not  reasonably  doubt  that  those  things  w  11c 
divine,  which  belong  to  the  Supreme  Being,  are  vastly 
different  from  all  that  is  human ;  and  that  there  is  a 
godlike,  glorious  excellency  in  them,  which  so  distin¬ 
guishes  them  from  those  things  which  are  of  men,  that 
the  difference  is  ineffable,  and  therefore  such  as  will, 
if  perceived,  have  a  most  convincing,  satisfying  influ¬ 
ence  upon  the  human  mind  as  to  their  divinity.  Doubt¬ 
less  there  is  a  glory  and  excellency  m  the  Divine 
Being  by  which  he  is  infinitely  distinguished  from  ail 
other  ’beings  ;  and  it  would  be  very  unreasonable  to 
deny  that  it  is  possible  for  God  to  give  manifestations 
of  his  distinguishing  excellency  in  those  things  y 
which  he  is  pleased  to  make  himself  known.  There 
are  natural  excellencies  which  very  clearly  indicate 
the  superiority  of  their  subject  or  author.  How  vastly 
is  the  conversation  of  an  intelligent  man  different  fiom 
that  of  a  little  child !  and  how  clearly  distinguishable 
are  the  works  of  some  men  of  great  genius,  as  Homer, 
Cicero,  Milton,  Locke,  Addison,  &c.  from  the  works 
of  inferior,  though  well-informed  men  !  No  limits  can 
be  set  to  the  different  degrees  of  mental  excellence 
which  may  be  observable  in  different  men ;  but  the 
appearance  of  the  natural  perfections  of  God,  in  the 
manifestations  he  makes  of  himself,  are  undoubtedly 


172 


THE  FIFTH  SIGN 


[Part  III. 


more  evident  and  striking.  He  who  is  at  all  acquainted 
with  the  works  of  man,  upon  viewing  the  sun  will 
immediately  conclude  that  it  is  no  human  work.  It 
is  reasonable  to  suppose,  that  when  Christ  appears  at 
the  end  of  the  world  in  the  glory  of  his  Father,  it  will 
be  with  such  ineffable  appearances  of  divinity  as  will 
leave  no  doubt  upon  the  minds  of  the  inhabitants  of 
the  world,  even  of  the  most  obstinate  infidels,  that  I10 
is  a  divine  person. 

But,  above  all,  the  manifestations  of  the  moral  and 
spiritual  glory  of  the  Divine  Being  carry  with  them 
theii  own  evidence.  J  hus  the  disciples  were  assured 
that  Jesus  was  the  Son  of  God,  because  u  they  beheld 
his  glory,  as  the  glory  of  the  only  begotten  of  the 
Father,  full  of  grace  and  truth.”  John,  1:14.  When 
Christ  appeared  to  his  disciples  in  the  glory  of  his 
transfiguration,  that  manifestation  was  such  as  per¬ 
fectly  assured  them  of  his  divinity.  “  We  were  eye¬ 
witnesses  of  his  majesty ;  for  he  received  from  God 
the  Father  honor  and  glory,  when  there  came  such  a 
voice—  from  the  excellent  glory,  This  is  my  beloved 
Son,  in  whom  I  am  well  pleased.  And  this  voice  which 
came  from  heaven  we  heard,  when  we  were  with  him 
in  the  holy  mount.”  2  Peter,  1  :  16—18. 

Now  this  distinguishing  glory  of  the  Divine  Being 
has  its  brightest  manifestation  in  the  Gospel,  in  the 
doctrines  there  taught,  the  duties  there  enjoined,  and 
the  divine  counsels  there  revealed.  And  if  there  is 
such  a  distinguishing  manifestation  of  divine  glory  in 
the  Gospel,  it  is  reasonable  to  suppose  that  that  glory 
may  be  perceived.  What  should  prevent  this  ?  That 
some  do  not  perceive  it,  is  no  argument  that  it  cannot 
be  perceived.  If  there  is  such  ineffable,  distinguishing 
excellencies  in  the  Gospel,  it  is  reasonable  to  suppose 


Sign  V.] 


OF  GRACIOUS  AFFECTIONS. 


173 


that  these  excellencies  are  not  to  be  discerned,  but  by 
the  special,  enlightening  influence  of  the  Spirit  of  God. 
In  order  to  discern  the  distinguishing  excellencies  of 
the  works  of  authors  of  great  genius,  a  peculiar  taste 
is  required.  In  the  opinion  of  those  who  are  endowed 
with  abetter  taste,  those  things  in  Milton  which  to  bad 
judges  appear  tasteless,  are  his  inimitable  excellencies. 
If  there  is  a  book  of  which  God  is  the  author,  it  is 
most  reasonable  to  suppose  that  its  distinguishing  glo¬ 
ries  are  of  such  a  nature  that  the  depravity  of  the 
human  heart  will  prevent  the  unregenerate  from  per¬ 
ceiving  them. 

Many  of  the  most  important  things  revealed  in  the 
Bible  are  hid  from  the  eyes  of  natural  men  ;  the  tiuth 
of  which  so  immediately  depends  upon  this  excellency , 
or  results  from  it,  that  as  soon  as  the  latter  is  peicehed, 
the  former  is  cordially  believed.  As  soon  as  our  eyes 
are  opened  to  behold  the  holy  beauty  and  glory  of 
divine  things,  a  number  of  most  important  doctrines 
of  the  Gospel,  which  appear  strange  to  natural  men, 
are  at  once  perceived  to  be  true.  As  for  instance,  the 
truth  of  what  God  declares  concerning  the  exceeding 
evil  of  sin,  is  perceived ;  for  the  same  light  which  shows 
the  transcendent  beauty  of  holiness,  necessaiily  shows 
the  exceeding  odiousness  of  sin.  A  person  thus  en¬ 
lightened  discovers  his  own  sinfulness;  he  perceives 
the  dreadful  pollution  of  his  heart,  and  in  consequence 
is  convinced  of  the  truth  of  what  the  Scriptures  declare 
concerning  the  corruption  of  human  nature,  our  abso¬ 
lute  need  of  a  Savior,  and  of  the  mighty  power  of  God 
to  renew  the  heart.  Upon  discovering  the  beauty  of 
holiness  we  perceive  the  glory  of  those  perfections 
which  both  reason  and  Scripture  attribute  to  the  Divine 
Being.  Having  a  clear  view  of  the  glorious  perfections 


174 


THE  FIFTH  SIGN 


[Part  III. 

of  Deity,  we  are  easily  convinced  of  the  truth  of  what 
the  Scriptures  declare  as  to  the  dreadful  punishment 
annexed  to  sin,  the  impossibility  of  our  making  any 
satisfaction  to  the  injured  justice  of  God,  and  our  need 
of  an  atonement  of  infinite  value,  for  the  purpose  ot 
making  that  satisfaction.  A  sense  of  spiritual  beauty 
enables  the  mind  to  perceive  the  dignity  and  glory  of 
the  person  of  Christ,  the  infinite  excellency  of  the 
offering  he  made  for  us,  and  its  sufficiency  to  atone  for 
our  sins,  and  to  recommend  us  to  God.  Thus  the  Spirit 
of  God  shows  the  way  of  salvation  by  Jesus  Christ, 
and  by  that  means  we  discover  the  admirable  wisdom 
of  the  contrivance,  and  the  perfect  adaptation  of  the 
provision  of  the  Gospel  to  our  necessities.  What  the 
-  prophecies  of  the  Old  Testament,  and  the  writings  of 
the  apostles  declare  concerning  the  glory  of  Messiah’s 
kingdom,  is  now  understood  by  us.  We  now  also  dis¬ 
cover  the  reasons  and  ground  of  our  duty. 

And  besides  all  this,  the  truth  of  what  the  Scriptures 
say  about  experimental  religion  is  hereby  known ;  for 
it  is  now  experienced,  and  we  are  convinced  that  one 
who  knew  the  heart  of  man  better  than  we  do,  was  the 
author  of  the  Scriptures.  The  discovery  of  such  im¬ 
portant  and  glorious  truths  necessarily  has  a  powerful 
influence  in  convincing  the  mind  of  the  divinity  of  the 
sacred  writings. 

Unless  a  man  may  obtain,  in  the  way  already  men¬ 
tioned,  a  rational  and  well-founded  persuasion  of  the 
truth  of  the  Gospel  from  its  internal  evidence,  it  is 
impossible  that  those  who  are  illiterate  and  unacquaint¬ 
ed  with  history,  should  have  any  effectual  and  satis¬ 
factory  conviction  of  its  truth  at  all.  They  may,  with¬ 
out  this,  perceive  a  great  deal  of  probability  as  to  its 
truth:  it  may  appear  reasonable  for  them  to  give  much 


Sian  V.1  OF  GRACIOUS  AFFECTIONS.  175 

<o  -J 

credit  to  wliat  learned  men  tell  them ;  but  a  conviction 
so  clear  and  strong  as  to  induce  them  with  cheerful¬ 
ness  to  venture  their  all  upon  it,  no  evidence  they 
can  derive  from  history  will  be  sufficient  to  produce 
After  all  that  learned  men  have  said  upon  the  subject 
there  will  remain  innumerable  doubts  upon  their  minds. 
When  exercised  by  some  severe  trial  of  their  faith 
they  will  be  ready  to  say,  “  How  do  we  know  when 
these  histories  were  composed?  Learned  men,  indeed, 
tell  us,  that  their  truth  was  sufficiently  attested  at  the 
time  that  they  were  written;  but  how  can  we  ascertain 
that  circumstance?  They  tell  us  there  is  as  much  rea¬ 
son  to  believe  what  they  relate,  as  to  believe  any  thing 
related  in  reference  to  the  same  period ;  but  we  cannot 
be  certain  of  that.” 

The  Gospel  was  not  given  for  learned  men  only. 
There  are  perhaps  ninety-nine  in  a  hundred  of  those 
for  whom  the  Scriptures  were  written,  who  are  not 
capable  of  any  clear  conviction  of  the  divine  authority 
of  the  Scriptures,  by  such  arguments  as  are  generally 
used  by  learned  men.  If  those  who  have  been  brought 
up  in  heathenism  must  wait,  for  a  clear  conviction  of 
the  truth  of  Christianity,  until  they  are  acquainted  with 
the  histories  of  politer  nations,  the  evidence  of  the 
Gospel  to  them  would  be  nearly  lost,  and  the  propaga¬ 
tion  of  divine  truth  amongst  them  infinitely  difficult. 

It  is  unreasonable  to  suppose  that  God  has  provided 
no  more  than  probable  evidence  of  the  truth  of  the 
Gospel.  He  has  furnished  the  most  abundant  and 
satisfactory  proofs.  The  covenant  of  grace  is  ordered 
in  all  things  and  sure;  and  it  is  reasonable  to  conclude 
that  there  would  be  clear  evidence  that  this  is  his  cove¬ 
nant;  or,  which  is  the  same  thing,  that  the  Christian 
religion  is  true:  otherwise,  in  vain  are  those  assurances 


176  THE  fifth  SIGN  [Part  III. 

which  he  has  given  us  of  his  faithfulness  to  his  cove¬ 
nant,  by  confirming  it  with  an  oath ;  for  the  evidence 
that  this  is  his  covenant,  is  the  foundation  on  which 
all  those  assurances  stand.  We  may  therefore  con¬ 
clude  with  confidence  that  God  has  given  some  evi¬ 
dence  that  this  covenant  is  his,  which  does  not  depend 
upon  mere  probability ;  that  there  are  some  grounds 
of  assurance  which,  if  we  are  not  blind  to  them,  tend 
to  produce  a  firmer  persuasion  than  any  arguments 
from  history.  It  is  natural  to  suppose  that  God  would 
give  the  clearest  evidence  of  those  things  which  are  of 
the  greatest  importance  to  us,  and  of  the  truth  ot  which, 
if  we  act  rationally,  we  shall  feel  the  greatest  desire 
to  possess  the  fullest  assurance.  But  it  is  certain,  that, 
by  the  greater  part  of  those  who  live  under  the  Gos¬ 
pel,  such  an  assurance  is  not  to  be  obtained  by  argu¬ 
ments  derived  from  ancient  history. 

And  if  we  come  to  experience  and  fact,  we  shall  be 
induced  to  conclude,  that  not  one  in  a  hundred  of  those 
who  have  been  sincere  Christians,  were  convinced  of 
the  truth  of  the  Gospel  in  this  way.  If  we  read  the 
history  of  the  thousands  who,  at  the  time  of  the  re¬ 
formation,  were  martyrs  for  Christ,  and  cheerfully 
suffered  extreme  tortures,  in  confidence  of  the  truth  of 
the  Gospel;  and  if  we  consider  their  circumstances 
and  want  of  advantages,  we  shall  be  convinced  that 
few  of  them  obtained  their  confidence  from  historic 
evidence.  Many  of  them  were  women  and  children, 
and  the  greater  part  of  them  illiterate  persons ;  most  of 
them  had  lived  in  Popish  ignorance,  and  were  but 
newly  brought  to  the  knowledge  ol  the  truth.  At  that 
time  also  the  arguments  for  the  truth  of  Christianity 
from  antiquity  and  history,  had  been  but  very  imper¬ 
fectly  studied. 


OF  GRACIOUS  AFFECTIONS. 


177 


Sigu  V.J 


The  Gospel  of  the  blessed  God  has  its  strongest 
and  most  appropriate  evidence  in  itself.  Great  use, 
however,  may  be  made  of  arguments  deduced  from 
history,  and  certainly  they  ought  not  to  be  neglected, 
but  rather  highly  valued.  They  may  be  serviceable 
in  confirming  the  faith  of  the  saints,  and  in  removing 
the  unbelief  of  infidels.  It  is  still  true  that,  there  is 
no  spiritual  and  gracious  conviction  of  the  judgment 
but  what  arises  from  a  view  of  the  beauty  and  glory 
of  divine  things ;  and  that  this  view  has  a  tendency 
to  convince  the  mind  of  the  truth  of  the  Gospel  both 
directly  and  indirectly.  Having  already  shown  how  it 
does  this  directly ,  I  proceed  now, 

(2.)  To  observe,  how  a  view  of  this  divine  glory 
convinces  the  human  mind  of  the  truth  of  Christianity 
indirectly. 

The  prejudices  of  the  human  heart  against  divine 
things  are  thereby  removed.  The  mind  of  man  is 
naturally  full  of  enmity  against  the  doctrines  of  the 
Gospel,  and  this  produces  a  powerful  disadvantage  as 
to  those  arguments  which  prove  their  truth.  But  when 
a  person  has  the  transcendent  excellency  of  divine 
things  manifested  to  him,  his  enmity  is  destroyed,  his 
prejudices  removed,  and  his  reason  sanctified.  Hence 
arises  a  vast  difference  as  to  the  force  of  arguments  in 
convincing  the  mind.  Hence  arose  the  very  different 
success  which  attended  the  miracles  of  Christ  in  con¬ 
vincing  his  disciples,  from  what  they  had  in  convincing 
the  Scribes  and  Pharisees.  The  minds  of  his  disciples 
were  not  more  cultivated,  but  they  were  sanctified; 
aud  those  blinding  prejudices  by  which  the  Scribes  and 
Pharisees  were  influenced,  were  removed  by  the  view 
they  had  of  the  excellency  of  Christ  and  of  his  doc¬ 
trines. 


178 


THE  SIXTH  SIGN 


[Part  III 


This  view  of  the  divine  glory  not  only  removes  ob¬ 
structions  from  our  minds,  but  positively  assists  them. 
It  engages  our  serious  attention  to  divine  things, 
whereby  we  obtain  a  clearer  view  of  them,  and  are 
enabled  more  distinctly  to  perceive  their  mutual  rela¬ 
tions.  Our  ideas  of  religious  objects,  which  otherwise 
are  faint  and  obscure,  by  this  means  have  a  light  cast 
upon  them,  so  that  the  mind  can  form  a  more  accurate 
judgment  respecting  them;  as  he  whobeholds  objects 
when  the  light  of  the  sun  shines  upon  them,  is  under 
greater  advantage  in  discerning  their  true  forms  and 
mutual  relations,  than  he  who  only  sees  them  by 
star-light. 

What  has  been  said  will  serve,  in  some  measure,  to 
show  the  nature  of  spiritual  convictions  as  they  relate 
to  the  truth  and  importance  of  divine  things;  and  so 
will  enable  us  to  distinguish  truly  gracious  affections 
from  others ;  for  gracious  affections  are  invariably 
attended  by  such  a  conviction  of  the  judgment. 

VI.  Gracious  affections  are  attended 
by  evangelical  humiliation. 

Humiliation  is  of  two  kinds,  legal  and  evangelical. 
The  former  may  be  exercised  while  we  are  in  a  state  ol 
nature;  the  latter  is  peculiar  to  the  saints,  and  consists 
in  the  sense  they  have  of  their  own  utter  insufficiency, 
despicableness  and  odiousness,  with  an  answerable 
frame  of  heart.  In  legal  humiliation  men  may  be  made 
sensible  of  their  worthlessness  and  guilt  in  the  sight  oi 
God;  but  they  have  not  a  correspondent  frame  of  heart, 
which  leads  them  to  see  their  own  odiousness  on  ac¬ 
count  of  sin,  to  abase  themselves  before  God,  and  to  exalt 
him  alone.  This  frame  of  mind  is  given  in  evangelical 


OF  GRACIOUS  AFFECTIONS. 


179 


Sign  VI. 1 


humiliation  only,  in  which  the  inclination  is  changed 
by  a  discovery  of  the  holy  beauty  of  God.  In  legal 
humiliation  the  conscience  is  convinced ;  but  the  will 
is  not  bowed,  nor  is  the  inclination  altered.  In  le¬ 
gal  humiliation  men  are  brought  to  despair  of  help¬ 
ing  themselves;  in  evangelical  they  are  brought  vo¬ 
luntarily  to  deny  and  renounce  themselves:  in  the 
former  they  are  subdued  and  forced  to  the  ground; 
in  the  latter  they  are  brought  sweetly  to  yield,  and 
with  delight  to  prostrate  themselves  at  the  feet  ot 
God. 

Legal  humiliation  has  nothing  in  it  spiritually 
good;  whereas  evangelical  humiliation  is  that  where¬ 
in  the  excellency  of  Christian  grace  very  much  con¬ 
sists.  Legal  humiliation  is  useful  as  a  means  in  order 
to  evangelical ;  as  a  common  knowledge  of  religion 
is  a  means  requisite  in  order  to  spiritual  knowledge. 
We  may  be  legally  humbled  while  we  have  no  humi¬ 
lity;  as  the  wicked,  at  the  day  of  judgment,  will  be 
fully  convinced  that  they  have  no  righteousness,  but 
are  exceedingly  guilty,  and  justly  exposed  to  eternal 
damnation,  without  the  least  mortification  of  their 
pride.  The  essence  of  evangelical  humility  consists 
in  such  a  self-renunciation,  or  abasement,  as  becomes 
a  creature,  in  himself  exceedingly  sinful,  under  a  dis¬ 
pensation  of  grace. 

This  frame  of  mind  is  a  most  essential  circumstance 
in  true  religion.  The  whole  constitution  of  the  Gos¬ 
pel,  every  thing  belonging  to  the  new  covenant,  and 
all  the  dispensations  of  God  toward  fallen  man,  are 
calculated  to  produce  this  effect  on  the  human  heart. 
Those  who  are  destitute  of  this  have  no  true  religion, 
whatever  professions  they  make,  or  whatever  their  re¬ 
ligious  affections  are.  It  is  abundantly  manifest  in  the 


180 


THE  SIXTH  SIGH 


[Part  III. 

word  of  God,  that  humility  is  that  state  of  mind  in  his 
people  to  which  he  has  a  particular  respect,  and  with¬ 
out  which  nothing  is  acceptable  to  him.  “  The  Lord 
is  nigh  unto  them  that  are  of  a  broken  heart,  and 
saveth  such  as”  are  “  of  a  contrite  spirit.”  Psalm 
34  :  18.  “  Though  the  Lord  be  high,  yet  hath  he  re¬ 
spect  unto  the  lowly.”  Psalm  138  :  6.  “  He  giveth 

grace  unto  the  lowly.”  Prov.  3  :  34.  Blessed  are  the 
poor  in  spirit,  for  theirs  is  the  kingdom  of  God.” 
Matt.  5  :  3.  “  Verily  I  say  unto  you,  Whosoever  shall 
not  receive  the  kingdom  of  God  as  a  little  child,  shall 
not  enter  therein.”  Mark,  10  :  15.  See  also  Psalm 
51  :  17;  Isaiah,  57  :  15 ;  68  :  1,  2;  Mieah,6  :  8;  Matt. 
18  :  31.  The  centurion  of  whom  we  have  an  account 
in  Luke,  7,  acknowledged  that  he  was  not  worthy  that 
Christ  should  enter  under  his  roof,  or  that  he  himseli 
should  come  to  him.  Observe  the  manner  in  which 
the  woman  who  was  a  notorious  sinner  came  to  Christ. 
She  did  not  think  the  hair  of  her  head,  which  is  the 
natural  crown  and  glory  of  a  woman,  too  good  to  wipe 
the  feet  of  her  Redeemer.  Jesus  most  graciously  re¬ 
ceived  her,  and  said  to  her,  “  Thy  faith  hath  saved 
thee,  go  in  peace.”  The  woman  of  Canaan,  when 
Christ  said  to  her,  cc  It  is  not  meet  to  take  the  chil¬ 
dren’s  bread,  and  cast  it  to  dogs,”  admitted  that  she 
deserved  to  be  so  denominated;  upon  which  Christ 
said  to  her,  “  O  woman,  great  is  thy  faith,  be  it  unto 
thee  even  as  thou  wilt.”  Matt.  15  :  26-28.  “  And  he 
spake  this  parable  unto  certain”  persons  who  “  trusted 
in  themselves  that  they  were  righteous,  and  despised 
others,”  &c.  “  The  publican  standing  afar  off,  would 

not  so  much  as  lift  up  his  eyes  unto  heaven,  but  smote 
upon  his  breast,  saying,  God  be  merciful  unto  me  a 
sinner.”  Luke,  7  :  37,  &c. ;  1  Cor.  11  :  15.  “  I  tell  you, 


OF  GRACIOUS  AFFECTIONS. 


181 


Sign  VI.J 


this  mail  went  down  to  his  house  justified  rather  than 
the  other,”  that  is,  the  Pharisee ;  “  for  every  one  that 
exalteth  himself  shall  be  abased,  and  he  that  humbleth 
himself  shall  be  exalted.”  Luke,  18  :  9,  &c.  “  A  new 
heart  also  will  I  give  you;  and  I  will  put  my  Spirit 
within  you,  and  cause  you  to  walk  in  my  statutes,  &c. 
Then  shall  ye  remember  your  own  evil  ways;  and 
your  doings  that  were  not  good,  and  shall  loathe  your¬ 
selves  in  your  own  sight,  for  your  iniquities,  and  for 
your  abominations.”  Ezek.  36  :  26, 27,  3L  “  That  thou 
mayest  remember,  and  be  confounded,  and  never  open 
thy  mouth  any  more,  because  of  thy  shame,  when  I 
am  pacified  toward  thee  for  all  that  thou  hast  done, 
saith  the  Lord  ;”  16  :  63. 

As  we  would  therefore  make  the  Holy  Scriptures 
our  rule  in  judging  of  the  nature  of  true  religion,  and 
particularly  of  our  own  state,  we  should  regard  this 
humility  as  one  of  the  most  essential  things  pertaining 
to  the  character  of  a  true  Christian.  This  is  the  prin¬ 
cipal  part  of  the  great  duty  of  self-denial — a  duty  con¬ 
sisting  first  in  denying  our  worldly  interests  and  gra¬ 
tifications  ;  and  secondly  in  renouncing  all  dependence 
on  our  own  righteousness.  The  latter  is  the  more  dif- 
ficult  part  of  self-denial,  for  though  they  always  go 
together,  yet  natural  men  approach  much  nearer  to 
the  former  than  the  latter.  Many  anchorites  and  re¬ 
cluses  have  relinquished  the  wealth,  and  pleasures, 
and  common  enjoyments  of  the  world,  who  were  very 
far  from  renouncing  their  own  righteousness.  They 
never  denied  themselves  for  Christ,  but  only  discarded 
one  lust,  that  another  might  be  more  fully  cherished 
and  gratified.  The  strength  of  that  self-righteous, 
self-exalting  spirit,  which  is  natural  to  man,  is  almost 

inconceivable.  What  will  he  not  do  in  order  to  feed 
f.  16 


182 


THE  SIXTH  SIGN 


[Part  III. 


and  gratify  this  principle !  What  self-denial,  in  re¬ 
ference  to  some  things,  has  been  exercised  by  Essenes 
and  Pharisees  among  the  Jews;  by  Papists;  by  many 
sects  of  heretics  and  enthusiasts  among  professing 
Christians ;  by  Mahomedans ;  and  by  Pythagorean  phi¬ 
losophers,  and  others  among  the  heathen ;  solely  for 
the  purpose  of  sacrificing  to  this  Moloch  of  spiritual 
pride ;  and  in  order  that  they  might  have  something 
in  which  to  exalt  themselves  before  God,  above  their 
fellow-men ! 

There  is  nothing  in  which  those  hypocrites,  who 
make  the  most  splendid  show  of  mortification  to  the 
world  and  high  religious  affections,  so  much  fail,  as 
the  humility  spoken  of  above.  They  make  great  pre¬ 
tensions  to  humility,  as  well  as  to  other  graces;  and 
very  often  there  is  nothing  of  which  they  make  a 
greater  profession.  They  seldom  however  so  speak 
and  act  as  to  produce  a  savor  of  Christian  humility 
in  what  they  say  and  do.  They  can  only  declare  how 
much  they  were  humbled  at  some  particular  times, 
abounding  very  much  in  debasing  expressions  about 
themselves ;  such  as,  “  I  am  the  least  of  all  the  saints — 
I  am  not  worthy  of  the  least  mercy,  or  that  God  should 
look  upon  me,”  &c.  Such  expressions  are  very  often 
used  by  them,  not  with  a  humble  spirit,  but  with  Phari¬ 
saical  affectation.  We  must  believe  that  they  are  thus 
humbled,  and  feel  themselves  so  vile,  upon  the  credit 
of  their  saying  so;  for  there  appears  nothing  in  their 
deportment  savoring  of  humility.  There  are  many 
professors  who  are  full  of  expressions  of  their  own 
vileness,  who,  notwithstanding  this,  expect  to  be  re¬ 
garded  by  others  as  eminent  saints.  They  exclaim 
against  their  wicked  hearts,  and  unprofitable  lives,  and 
speak  as  though  they  regarded  themselves  as  the  mean- 


Sion  VI. 1  OF  GRACIOUS  AFFECTIONS.  lod 

est  of  the  people  of  God;  but  should  a  minister  seri¬ 
ously  tell  them  the  same  things  in  private  that  he 
feared  they  were  very  low  and  weak  Christians,  and 
had  reason  solemnly  to  consider  their  unprofitable¬ 
ness,  and  how  far  they  fell  short  of  some  of  their  bre¬ 
thren  in  spiritual  attainments;  they  would  think  them¬ 
selves  highly  injured,  and  wrould  probably  conceive  a 
rooted  prejudice  against  so  faithful  a  friend. 

There  are  some  professors  who  are  fluent  in  talking 
against  legal  doctrines,  legal  preaching,  and  a  legal 
spirit,  who  little  understand  what  they  exclaim  against. 
A  legal  spirit  is  a  more  subtle  thing  than  we  imagine : 
it  is  too  subtle  for  them.  It  lurks,  and  operates,  and 
prevails  in  their  hearts,  and  they  are  most  deeply  pos¬ 
sessed  with  it  at  the  time  that  they  are  inveighing 
against  it.  So  far  as  a  man  is  not  emptied  of  himselt 
and  of  his  own  righteousness,  in  every  form  and  shape, 
s d  far  he  is  of  a  legal  spirit.  A  spirit  of  pride  as  to  our 
faith,  humility,  affections,  experience,  righteousness,  or 
holiness,  is  a  legal  spirit.  It  was  not  pride  in  Adam 
before  his  fall,  to  be  of  a  legal  spirit ;  because  in  the 
circumstances  in  which  he  was  placed,  he  might  seek 
acceptance  with  God  by  his  own  righteousness.  But  a 
legal  spirit,  in  a  fallen  creature,  can  be  nothing  but 
spiritual  pride  ;  and  on  the  contrary,  a  proud  spirit, 
however  modified,  is  a  legal  spirit.  Every  man  who  is 
lifted  up  by  an  elevated  opinion  of  his  experience, 
trusts  in  that  experience,  and  makes  a  righteousness 
of  it ;  whatever  humble  language  he  may  use  with  re¬ 
spect  to  himself,  and  though  he  attributes  his  disco¬ 
veries  to  the  operations  of  divine  grace,  and  even  calls 
upon  others  to  glorify  God  for  them.  He  who  is  proud 
of  his  experience  arrogates  something  to  himself,  as 
though  his  experience  were  a  kind  of  dignity  of  his 


•I 


184 


THE  SIXTH  SIGN 


[Part  III. 

own.  And  if  he  regards  it  as  conferring  upon  him  a 
sort  of  importance,  he  believes  that  God  views  it  in  the 
same  light ;  for  he,  of  course,  thinks  his  own  judgment 
of  it  correct,  and  consequently  supposes  that  God  re¬ 
gards  it  as  he  does.  And  thus  he  trusts  to  what  he 
himself  possesses,  to  recommend  him  to  God ;  and  with 
this  encouragement  he  goes  before  God  in  prayer,  ex¬ 
pecting  much  from  him.  This  makes  him  think  that 
Christ  loves  him,  and  that  he  has  clothed  him  with  the 
garment  of  salvation.  This,  in  an  eminent  degree,  is 
living  on  his  own  righteousness ;  and  persons  who  thus 
live  are  in  the  high  road  to  everlasting  perdition.  De¬ 
luded  creatures  !  they  think  that  they  appear  amiable 
in  the  eyes  of  God,  when  they  are  a  smoke  in  his  nose ; 
and,  many  of  them,  more  odious  than  the  most  pro¬ 
fligate  persons  who  make  no  pretensions  to  religion ! 

There  are  professors  who  exclaim  against  legality, 
and  talk  much  about  faith  as  opposed  to  works;  who 
exalt  themselves  as  more  evangelical  in  their  senti¬ 
ments  than  their  brethren  ;  but  who  are  indeed  among 
the  greatest  enemies  of  the  doctrines  of  free  grace,  and 
the  most  dangerous  opposers  of  pure  Christianity.  ' 

There  is  a  pretended  humility — a  professed  deadness 
to  the  law,  which  is  one  of  the  proudest  things  in  the 
world.  There  are  some  persons  who  make  great  pro¬ 
fessions  of  having  experienced  a  thorough  work  of  the 
law  on  their  hearts,  and  of  being  brought  fully  from 
dependence  on  their  own  works ;  whose  conversation 
savours  more  of  a  self-righteous  spirit,  than  that  ot 
any  other  description  of  persons  with  whom  I  have  had 
an  opportunity  of  being  acquainted.  And  some  who 
think  themselves  quite  emptied  of  self,  and  abased  in 
the  dust,  are  as  full  as  possible  of  pride  :  they  are  lifted 
up  with  a  high  opinion  of  their  humility  and  self-abase- 


Sign  VI.]  OF  GRACIOUS  AFFECTIONS.  185 

merit.  Their  humility,  to  use  very  improper  terms,  is 
a  confident,  showy,  assuming  humility.  It  appears  to 
be  the  nature  of  spiritual  pride,  to  make  professors 
ostentatious  with  respect  to  this  grace. 

To  be  truly  emptied  of  self — to  be  poor  in  spirit — 
to  be  broken  in  heart,  is  quite  another  thing,  and  has 
quite  other  effects  from  what  many  persons  imagine. 
It  is  astonishing  to  observe  how  many  are  deceived 
about  themselves  as  to  this  matter,  imagining  that  they 
are  very  humble,  when  they  are  very  proud,  and  their 
behavior  very  haughty.  The  deceitfulness  of  the  hu¬ 
man  heart  appears  in  nothing  so  much  as  in  spiritual 
pride  and  self-righteousness.  The  subtlety  of  Satan  in 
most  eminent  in  his  management  of  persons  as  to  these 
sins.  Here  perhaps  he  has  most  experience  :  he  is  ac¬ 
quainted  with  the  secret  springs  of  pride :  it  was  his 
own  prevailing  sin. 

But  though  spiritual  pride  is  so  subtle,  and  in  gene¬ 
ral  appears  under  a  pretext  of  great  humility ;  yet  there 
are  two  things  by  which  it  may  be  discovered,  perhaps 
with  certainty. 

1.  He  who  is  under  the  prevalence  of  this  spirit,  in 
comparing'  himself  with  other's,  is  apt  to  think  highly 
of  his  own  attainments  in  religion.  It  is  natural  for 
him  to  conceive  of  himself  as  an  eminent  saint,  distin¬ 
guished  by  great  experience.  “  God,  I  thank  thee,”  says 
he,  “that  I  am  not  as  other  men.”  Luke,  18  :  2.  And, 
“  I  am  holier  than  thou.”  Isaiah,  65  :  5.  Hence  such 
persons  are  apt  to  put  themselves  forward  among  the 
people  of  God,  to  take  a  high  seat  among  them,  Luke, 
14  :  7,  &c.  as  if  there  was  no  doubt  of  its  belonging  to, 
them.  They  are  forward  to  take  upon  themselves  the 
place  and  business  of  the  chief:  to  teach,  to  direct,  and 
to  manage.  They  take  it  for  granted  that  it  belongs  to. 
e  16* 


186 


THE  SIXTH  SIGN 


[Fart  III. 


them,  to  act  the  part  of  dictators;  and  they  expect  that 
others  should  look  up  to  them,  and  yield  to  them,  as 
masters  in  matters  of  religion. 

But  he  whose  heart  is  under  the  influence  of  humi¬ 
lity,  is  of  a  contrary  disposition.  He  is  inclined  to  re¬ 
gard  his  attainments  in  religion  as  comparatively  small, 
and  to  esteem  himself  as  one  of  the  least  of  the  saints. 
True  lowliness  of  mind  disposes  persons  to  think 
others  better  than  themselves.  Phil.  2  :  3.  Hence  it  is 
that  real  Christians  are  apt  to  think  that  the  lowest  place 
belongs  to  them.  Luke,  14  :  10.  They  are  not  inclined 
to  take  upon  themselves  the  office  of  teachers  ;  but,  on 
the  contrary,  are  disposed  to  think  that  others  are  fitter 
for  it  than  they  are.  This  was  the  case  with  Moses 
and  Jeremiah,  though  they  were  eminent  saints.  Exo¬ 
dus,  3  :  11  ;  .Ter.  1  :  6.  Persons  who  are  really  hum¬ 
ble,  are  more  eager  to  hear,  and  to  receive  instruction, 
than  to  dictate  to  others.  James,  1  :  19.  And  when 
they  do  speak,  it  is  not  with  an  arrogant,  domineering 
air,  but  with  humility  and  diffidence.  Hos.  13  :  1. 
They  do  not  assume  authority,  but  are  rather  subject 
to  others  :  “  All  of  you  be  subject  one  to  another,  and 
be  clothed  with  humility.”  1  Pet.  5  :  5.  See  also  James 
3:1;  Eph.  5  *  21. 

We  may,  however,  speak  of  our  experience  as  great 
and  extraordinary  in  a  proper  spirit.  Every  degree  of 
saving  grace  is  a  great  blessing,  yea,  infinitely  great ; 
and  the  more  humble  we  are,  trusting  Jhat  God  has 
bestowed  such  mercy  upon  us,  the  more  shall  we  be 
disposed  to  entertain  exalted  ideas  of  the  favor  we  have 
received.  But  if,  by  great  experience,  we  mean  that 
our  experience  is  comparitively  great  cr  excelent  in 
contrast  with  that  of  other  Christians,  it  is  the  same 
thing  as  saying,  we  are  eminent  saints  ;  we  have  more 


Sign  VI.]  OF  GRACIOUS  AFFECTIONS.  187 

grace  than  other  persons.  To  have  great  experience 
in  reality  is  to  have  much  grace,  as  there  is  no  expe¬ 
rience  but  the  exercise  of  grace ;  and  exactly  accord¬ 
ing  to  the  degree  of  real  experience,  is  the  degree  of 
grace  and  holiness.  Those  who  are  inclined  to  boast 
of  their  experience,  expect  that  they  should  be  ad¬ 
mired.  They  do  not  regard  this  as  a  sign  of  spiritual 
pride,  because  their  discoveries,  they  tell  us,  were  not 
of  themselves — they  were  the  effects  of  free  grace — 
and  they  only  wish  to  acknowledge  the  great  mercy 
of  God  toward  them.  In  words,  the  Pharisee  gave 
God  the  glory  of  making  him  to  differ  from  other  men : 
“  God,  I  thank  thee  that  I  am  not  as  other  men 
Their  ascribing  it  to  the  grace  of  God  that  they  are 
holier  than  others,  is  no  proof  that  the  disposition  of 
some  professors  to  think  highly  of  their  holiness,  does 
not  arise  from  the  pride  and  vanity  of  their  minds. 
If  they  were  under  the  influence  of  a  humble  spirit, 
their  attainments  in  religion  would  not  appear  so  bril¬ 
liant  in  their  own  eyes.  Those  who  are  really  the 
most  eminent  saints,  and  therefore  have  the  most  satis¬ 
factory  experience,  and  are  greatest  in  the  kingdom  of 
heaven,  humble  themselves  as  little  children.  Matt. 
18  :  4.  They  regard  themselves  as  little  children  in 
grace,  and  their  attainments  as  those  of  babes  in  Christ. 
They  are  ashamed  that  they  feel  so  little  love  and  gra¬ 
titude  toward  God,  and  have  so  little  knowledge  of 
him.  Moses, 'when  he  had  been  conversing  with  God 
on  the  mount,  and  his  face  shone  so  bright  as  to  dazzle 
the  eyes  of  others,  “  wist  not  that  his  face  shone.” 

Such  is  the  nature  of  grace,  that  it  disposes  the  saints 
to  regard  their  goodness  as  little,  and  their  imperfec¬ 
tions  as  great.  Those  who  possess  the  most  grace, 
oossess  likewise  the  most  of  this  disposition.  To  a 


188 


THE  SIXTH  SIGN 


CPoi-t  ITT 

1  til  I  t  iii 


truly  gracious  person,  his  spiritual  attainments  wdl 
appear  small  in  comparison  with  what  they  ought  to  be. 
Such  a  one  looks  to  the  rule  of  his  duty  ;  conformity 
to  this  rs  what  his  soul  reaches  after;  and  it  is  by 
this  that  he  estimates  what  he  does,  and  what  he  pos¬ 
sesses.  To  a  gracious  soul,  and  especially  to  one  em¬ 
inently  gracious,  his  holiness  appears  little  in  compari¬ 
son  with  the  obligations  under  which  he  is  laid.  True 
spiritual  light  presents  to  a  person’s  view  his  obliga¬ 
tion  to  be  holy  in  the  highest  degree;  and  the  more 
grace  he  possesses,  the  more  clearly  is  this  obligation 
presented  to  his  view.  As  grace  increases,  this  view 
extends  itself,  until  the  soul  is  swallowed  up  by  the 
vastness  of  the  obligation,  and  astonished  at  the  small 
degree  in  which  this  obligation  is  discharged.  Deeply 
affected  by  the  smallness  of  his  attainments,  he  can 
scarcely  conceive  that  any  thing  similar  has  occurred 
in  the  experience  of  other  saints.  It  is  amazing  to  him 
that  a  child  of  God — one  who  has  actually  received  the 
saving  benefits  of  the  unspeakable  love  of  Christ,  should 
love  no  more  ;  and  he  is  disposed  to  regard  this  cir¬ 
cumstance  as  peculiar  to  himself,  a  strange  and  solitary 
instance  of  insensibility  and  ingratitude. 

Here  the  reader  may  perhaps  object,  that  love  to 
God  is  really  increased,  in  proportion  as  the  knowledge 
of  God  is  increased ;  and,  therefore,  he  may  ask,  how 
should  an  increase  of  knowledge  make  the  love  of  a 
saint  appear  less  to  himself  in  comparison  with  what 
is  known  7  To  this  I  answer,  that  although  grace,  or 
the  love  of  God  in  the  saints,  is  in  proportion  to  their 
knowledge  of  God  ;  yet  it  bears  no  proportion  to  the 
majesty  and  glory  of  the  object  seen  and  known.  A 
saint,  by  having  something  of  God  presented  to  his 
view,  is  convinced  of  much  more  than  he  sees.  What 


Sign  VI.] 


OF  GRACIOUS  AFFECTIONS. 


189 


is  perceived  is  wonderful,  but  this  view  brings  with  it 
a  strong  conviction  of  something  vastly  superior  to 
what  is  seen ;  so  that  the  soul,  at  the  same  time,  is  as¬ 
tonished  that  it  knows  so  little,  as  well  as  that  it  loves 
so  little.  And  as  the  soul  is  convinced  of  the  existence 
of  infinitely  more  than  it  yet  perceives,  so  it  is  con¬ 
vinced  that  it  possesses  a  capacity  of  knowing  vastly 
more  than  it  yet  knows.  In  consequence  of  this,  it 
complains  greatly  of  spiritual  ignorance,  and  want  of 
love ;  and  longs  and  strives  for  more  knowledge  and 
more  love. 

Grace,  or  the  love  of  God,  in  the  most  eminent  saints 
in  this  world,  is  indeed  small  in  comparison  with  what 
it  ought  to  be.  The  most  ardent  love  that  is  ever  pos¬ 
sessed  in  this  life,  is  exceedingly  cold  in  comparison 
with  our  obligations.  This  appears  from  the  conside¬ 
ration  of  two  things : 

(1.)  The  manifestations  which  God  has  made  of  his 
infinite  love  toward  mankind;  and, 

(2.)  The  capacity  which  he  has  given  us  of  under¬ 
standing  our  obligations  to  love  him.  From  these 
considerations,  the  love  of  the  most  eminent  saint  on 
earth  appears  indeed  cold  in  comparison  with  his  obli¬ 
gations;  and  of  this,  grace,  in  proportion  as  it  prevails, 
tends  to  convince  him ;  for  grace  is  of  the  nature  of 
light,  and  presents  truth  to  our  view.  He  who  is  pos¬ 
sessed  of  the  greatest  portion  of  grace,  is  the  most 
clearly  convinced  of  the  height  to  which  his  affections 
should  ascend,  and  is  the  most  deeply  affected  with 
the  low  degree  in  which  they  are  exercised.  And 
therefore,  estimating  his  love  by  the  extent  of  his  obli¬ 
gation,  he  is  astonished  at  its  smallness. 

The  eminent  saint,  having  such  a  view  of  the  high 
degree  in  which  he  ought  to  love  God,  perceives  more 


190 


THE  SIXTH  SIGN 


[Part  III. 

clearly,  not  only  the  smallness  of  his  grace,  lut  the 
greatness  of  his  remaining  corruption.  In  order  to 
ascertain  how  much  depravity  or  sin  remains  within 
us,  we  must  regard  that  height  to  which  the  rule  of 
our  duty  extends:  the  whole  of  the  distance  between 
that  elevation  and  our  affections  is  sin ;  for  in  exact 
proportion  as  we  fall  short  of  our  duty,  we  sin,  and 
evidence  the  depravity  of  our  hearts.  Sin  is  an  abomi¬ 
nable  defect,  and  appears  so  to  the  saints,  especially  to 
those  who  are  eminent  saints. 

An  increase  of  grace  leads  us  to  view  our  moral  de¬ 
pravity  to  be  far  greater  than  our  holiness,  as  it  ex¬ 
hibits  the  deformity  existing  in  the  least  sin,  or  in  the 
least  degree  of  depravity.  The  most  inconsiderable 
sin  against  an  infinite  God,  is  infinitely  hateful,  and 
possesses  infinite  deformity ;  but  the  highest  degiee  of 
holiness  in  a  creature  is  not  infinitely  lovely ;  and  there¬ 
fore  that  loveliness  is  as  nothing  in  comparison  with 
the  deformity  of  the  least  sin.  That  every  sin  pos¬ 
sesses  infinite  deformity,  and  is  infinitely  hateful,  may 
be  easily  demonstrated.  The  evil  or  malignity  of  sin 
consists  in  its  violating  an  obligation ;  in  our  being 
what  we  ought  not  to  be,  or  in  our  doing  what  we 
ought  not  to  do ;  and  therefore,  in  proportion  to  the 
greatness  of  the  obligation  which  is  violated,  is  the 
magnitude  of  the  guilt  contracted.  Again ;  our  obli¬ 
gation  to  love  and  honor  any  being  is  in  proportion  to 
his  loveliness  and  worthiness  to  be  honored  by  us.  If 
therefore  a  being  is  infinitely  lovely,  then  our  obliga¬ 
tions  to  love  him  are  infinitely  great ;  and  consequently 
whatever  is  contrary  to  this  love  possesses  infinite  de¬ 
formity  and  iniquity.  But,  on  the  other  hand,  there  is 
not  an  infinite  worthiness  in  our  holiness,  or  love  to 
God.  The  demerit  and  hatefulness  of  our  sins  are 


v 


Sign  Vi.]  OF  GRACIOUS  AFFECTIONS.  191 

great  in  proportion  to  the  distance  subsisting  between 
us  and  God ;  but  our  worthiness  in  his  sight  is  small 
in  proportion  to  our  meanness.  As  far  as  we  are*  from 
God,  morally  considered,  so  far  is  our  goodness  un¬ 
worthy  of  his  notice.  A  great  degree  of  superiority 
increases  the  obligation  on  the  part  of  the  inferior,  and 
renders  the  violation  of  that  obligation  more  hateful; 
but  a  great  degree  of  inferiority  diminishes  the  worth 
of  the  services  rendered  by  an  inferior,  for  a  person 
can  jffer  no  more  than  himself,  and  therefore,  if  he  is 
worthless,  his  services  must  also  be  worthless.  And  the 
more  a  person  possesses  of  true  grace  and  spiritual  light, 
the  more  will  he  feel  his  infinite  deformity  as  a  sinner, 
and  She  want  of  moral  beauty  in  his  graces  and  expe¬ 
rience.  Indeed,  our  goodness,  comparatively,  is  less 
than  a  drop  in  the  ocean,  for  finite  bears  no  proportion 
to  infinite;  and  the  more  spiritual  light  we  possess, 
the  more  do  things  appear,  in  this  respect,  as  they 
really  are.  Hence  it  is  evident  that  true  grace  is  of 
such  a  nature,  that  the  more  a  person  possesses  of  it, 
the  less  does  his  moral  beauty  appear  in  comparison 
with  his  deformity. 

The  tendency  of  high  religious  affections,  in  some 
persons  with  whom  I  have  been  acquainted,  is  to  hide 
the  depravity  of  their  hearts,  and  to  leave  them  with¬ 
out  complaint  as  to  the  remains  of  moral  depravity. 
This  is  a  certain  proof  that  their  discoveries,  as  they 
call  them,  proceed  from  darkness  and  not  from  light. 
It  is  true  that  saving  discoveries  may,  for  the  present, 
hide  depravity,  as  they  restrain  its  positive  exercises. 
They  do,  however,  bring  it  to  light  as  to  what  is  defi¬ 
cient — our  want  of  love,  of  humility,  of  gratitude,  &c. 
These  defects  appear  most  hateful  in  the  view  of  those 
who  are  most  eminently  gracious;  and  whatever  posi- 


192 


THE  SIXTH  SIGN 


Lpart  111. 


tive  effects  of  depravity  at  anytime  appear,  and  mingle 
themselves  with  the  actings  of  grace,  they  will,  from 
these,  circumstances,  be  exceedingly  magnified,  and 
rendered  far  more  detestable. 

I  would  not,  however,  be  understood  to  mean,  that 
the  saints  on  earth  have,  in  all  respects,  the  worst 
opinion  of  themselves  when  they  possess  most  of  the 
exercise  of  grace.  In  many  respects  the  case  is  other¬ 
wise.  As  to  the  positive  effects  of  depravity,  it  will 
be  evident  to  the  real  Christian  that  he  is  freest  from 
them  when  grace  is  most  in  exercise,  and  least  so  when 
the  actings  of  grace  are  most  feeble.  And  when  he 
compares  his  experience  at  one  time  with  his  expe¬ 
rience  at  another,  he  will  be  convinced,  that  when 
grace  is’ in  lively  exercise,  it  is  better  with  him  than 
when  he  is  in  a  dull  and  languid  frame.  When  he 
sinks  in  the  frame  of  his  mind  he  will  be  sensible  of 
the  declension,  and  thus  have  a  striking  proof  of  his 
remaining  depravity.  But  still  it  is  evident,  from  the 
considerations  already  mentioned,  that  the  children  of 
God  never  have  such  spiritual  views  of  their  deformity 
and  vileness,  as  when  they  possess  most  of  the  exer¬ 
cise  of  true  grace;  and  are  never  so  much  disposed  to 
place  themselves  low  amongst  Christians,  as  when  they 
are  living  near  to  God.  Thus,  he  who  is  greatest  in 
the  kingdom  of  Christ,  is  the  least  in  his  own  estima¬ 
tion.  Matt.  18  :  4. 

A  real  saint,  agreeable  to  what  has  already  been  ob¬ 
served,  may  know  that  he  possesses  true  grace ;  and 
the  more  grace  he  possesses,  the  more  easily  may  he 
arrive  at  this  important  knowledge.  But  still  it  does 
not  follow  that  an  eminent  saint  is  particularly  sensi¬ 
ble  that  he  is  an  eminent  saint  compared  with  others. 
I  will  not  deny  that  he  who  possesses  much  grace,  and 
is  eminently  holy,  may  know  that  he  is  thus  distin- 


Sign  VI.  ] 


OF  GRACIOUS  AFFECTIONS. 


193 


guishedjbut  it  will  not  be  obvious  to  him  that  he  is 
better  than  others,  so  that  this  supposition  should  be¬ 
come  a  foremost  thought— a  something  which,  from 
time  to  time,  readily  occurs  to  his  mind.  It  may  be 
remarked  as  infallibly  true,  that  the  person  who,  upon 
comparing  himself  with  others ,  is  apt  to  think  himself 
a  very  eminent  saint ,  much  distinguished  in  Christian 
experience — in  whom  this  is  a  leading  thought,  often 
recurring — is  certainly  mistaken :  he  is  no  eminent  saint ; 
hut  under  the  prevalence  of  a  proud,  self-r  ighteous  spi¬ 
rit.  And  if  this  is  habitually  the  prevailing  temper 
of  his  mind,  he  is  no  saint  at  all:  and  as  certain  as  the 
word  of  God  is  true,  he  has  not  the  least  degree  of 
true  Christian  experience. 

That  experience  which  puffs  up  with  pride,  is  cer¬ 
tainly  false  and  delusive.  Those  discoveries  which 
fill  us  with  admiration  of  our  supposed  eminence  and 
superiority,  possess  nothing  of  true  spiritual  light. 
The  more  a  person  has  of  real  spiritual  knowledge, 
the  more  is  he  sensible  of  his  own  ignorance.  1  Cor. 
8  :  2.  Agur,  when  favored  with  a  clear  discovery  of 
the  glory  of  God,  had  at  the  same  time  a  deep  sense 
of  his  own  ignorance.  Prov.  30  :  2-4. 

For  a  man  to  be  proud  of  his  spiritual  knowledge, 
is  the  same  as  being  wise  in  his  own  eyes,  a  state  of 
mind  forbidden  in  Scripture.  Prov.  3  :  7,  and  Rom. 
12  :  16,  and  against  which  the  following  wo  is  pro¬ 
nounced  :  u  Wo  unto  them  that  are  wise  in  their  own 
eyes,  and  prudent  in  their  own  sight.”  Isaiah,  5  :  21. 
Those  who  are  thus  proud  of  their  supposed  know¬ 
ledge,  are  the  least  likely  to  receive  spiritual  benefit 
from  the  means  of  grace.  “  Seest  thou  a  man  wise  in 
his  own  conceit  ?  there  is  more  hope  of  a  fool  than 
of  him.”  Prov.  26  :  12. 


E 


17 


194 


THE  SIXTH  SIGN 


[Part  lit. 

2.  Another  infallible  sign  of  spiritual  pride,  is  a  dis¬ 
position  to  think  highly  of  our  humility.  False  expe¬ 
rience  is  in  general  attended  by  counterfeit  humility ; 
and  it  is  the  very  nature  of  this  kind  of  humility  to 
be  exceedingly  proud  of  itself.  But  eminently  gracious 
affections  always  possess  a  contrary  tendency,  and 
universally  produce  contrary  effects.  They  make  us 
very  sensible  what  reason  we  have  to  be  deeply  hum¬ 
bled,  and  cause  us  earnestly  to  long  for  greater  degrees 
of  humility ;  they  make  our  present  attainments  in 
this  grace  appear  very  small,  and  our  remaining  pride 
exceedingly  great,  and  in  the  highest  degree  abomi¬ 
nable. 

Everyone  who  has  been  much  conversant  with  per¬ 
sons  under  convictions  of  sin,  well  knows  that  those 
who  are  deeply  convinced  of  sin,  are  not  apt  to  think 
that  they  are  so.  And  the  reason  is  this:  they  judge 
of  the  degree  of  their  convictions  by  their  sense  of 
guilt  and  pollution,  compared  with  what  they  conceive 
to  be  the  degree  of  their  real  sinfulness.  It  is  no  proof 
of  deep  convictions  of  guilt  in  some  men  to  think  them¬ 
selves  sinful  beyond  most  others,  because  they  are 
really  so ;  and  therefore  a  far  slighter  conviction  may 
induce  such  individuals  to  form  this  conclusion,  than 
would  be  required  to  produce  a  similar  conviction  in 
the  minds  of  others.  But  he  who  is  truly  under  deep 
convictions  of  sin,  naturally  thinks  himself  the  chiet 
of  sinners.  It  appears  to  him  that  he  has  greater 
cause  to  be  sensible  of  guilt  and  pollution  than  others 
have ;  and  therefore  he  ascribes  his  convictions,  not  to 
the  greatness  of  his  spiritual  sensibility,  but  to  the 
number  and  magnitude  of  his  transgressions.  It  is 
natural  for  one  who  is  under  convictions  of  sin,  to 
think  himself  one  of  the  greatest  of  sinners  in  reality, 


OF  GRACIOUS  AFFECTIONS. 


195 


Sign  VI.] 


and  that  he  is  such  very  evidently ;  and  the  deeper  his 
convictions  are,  the  more  will  he  feel  of  this  persuasion. 
That  he  is  the  chief  of  shiners  appears  to  himself  so 
obvious,  that  he  believes  very  slight  convictions  onl)/ 
are  requisite  in  order  to  perceive  it.  That  man  is  undei 
deep  convictions  whose  convictions  are  deep  in  com¬ 
parison  with  his  sins  ;  but  no  man  who  is  truly  under 
deep  convictions,  thinks  his  convictions  deep  in  com¬ 
parison  with  his  sins.  For  if  he  does,  of  course  he 
thinks  his  sins  small ;  and  wherever  this  is  the  case, 
it  is  certain  that  convictions  of  sin  are  slight.  And 
this  in  reality  is  the  principal  reason  why  persons, 
when  under  a  work  of  spiritual  humiliation,  are  not 
sensible  of  it  at  the  time. 

As  it  is  with  convictions  of  guilt,  so  it  is  with  con¬ 
victions  of  meanness,  ignorance,  inability,  &c.  In  the 
exercise  of  evangelical  humiliation  the  believei  is 
never  disposed  to  regard  his  sense  of  his  own  mean¬ 
ness  as  great,  because  it  never  appears  so  to  him,  con¬ 
sidering  his  obligation  to  abasement. 

An  eminent  saint  is  not  disposed  to  think  himself 
eminent  in  any  thing:  all  his  experience  and  graces 
appear  to  him  comparatively  small,  especially  his  hu¬ 
mility.  There  is  nothing  belonging  to  his  experience 
so  much  out  of  his  sight  as  this  grace.  He  is  far  more 
ready  in  discerning  his  pride  than  his  humility :  he 
easily  discovers  the  former,  but  scarcely  perceives  the 
latter.  On  the  contrary,  the  deluded  hypocrite,  under 
the  influence  of  spiritual  pride,  is  not  so  blind  to  any 
thing  as  to  his  pride ;  nor  so  quick-sighted  to  any  thing 
as  to  his  apparent  humility. 

The  humble  Christian  is  more  disposed  to  find  fault 
with  his  own  pride,  than  with  that  of  others.  He  is 
disposed  to  put  the  best  construction  on  the  words  and 


196 


THE  SIXTH  SIGN 


[Part  111 

behavior  of  others,  as  they  regard  this  spirit,  and  to 
think  none  so  proud  as  himself.  But  the  proud  hypo¬ 
crite  is  quick  at  discerning  the  mote  in  his  brother’s 
eye,  while  he  perceives  nothing  of  the  beam  that  is  in 
his  own  eye.  He  is  very  often  exclaiming  against  the 
pride  of  others ;  finding  fault  with  their  apparel  and 
way  of  living ;  and  is  much  more  affected  with  his 
neighbor’s  ring  or  ribband,  than  with  all  the  filthiness 
of  his  own  heart. 

In  consequence  of  the  disposition  of  hypocrites  to 
think  highly  of  their  abasement,  counterfeit  humility 
is  always  forward  to  present  itself  to  view.  Those 
who  possess  apparent  humility  are  inclined  to  boast  of 
it,  and  to  make  an  exhibition  of  it  in  some  affected  sin¬ 
gularity.  So  it  was  with  the  false  prophets  of  old, 
(Zech.  13  :  4,)  with  the  hypocritical  Jews,  (Isaiah,  57 : 
9,)  and  with  the  Pharisees  in  particular.  Matt.  0  :  16. 
But  it  is  quite  otherwise  with  real  humility :  those  who 
are  truly  self-abased  make  no  display  of  their  humili¬ 
ty  ;  nor  do  they  at  all  affect  singularity  in  dress  or  man¬ 
ner:  “  But  thou,  when  thou  fastest,  anoint  thine  head, 
and  wash  thy  face.”  Matt.  6  :  17.  “  Which  things 

have  indeed  a  show  of  wisdom  in  will-worship  and 
humility.”  Col.  2  :  23.  Real  humility  is  not  noisy.  A 
penitent,  in  the  exercise  of  self-abasement,  is  represent¬ 
ed  as  still  and  silent :  “  He  sitteth  alone,  and  keepeth 
silence.”  Lam.  3  :  28.  “  If  thou  hast  done  foolishly  in 
lifting  up  thyself,  or  if  thou  hast  thought  evil,  lay  thine 
hand  upon  thy  mouth.”  Prov.  30  :  32. 

Reader,  let  these  observations  be  applied  to  yourself. 
Though  you  admit  it  as  a  bad  sign  for  a  person  to  be 
apt  to  tli ink  himself  better  than  others,  there  may  still 
exist  a  strong  prejudice  in  your  own  favor;  and  there 
may  perhaps  be  need  of  great  strictness  of  self-exami- 


Sign  VI.] 


OF  GRACIOUS  AFFECTIONS. 


197 


nation,  in  reference  to  your  own  state.  If,  on  reading 
these  observations,  you  are  disposed  to  say,  “  It  ap¬ 
pears  to  me  that  none  are  so  bad  as  I  am,”  do  not  let 
the  matter  rest  here,  but  examine  again.  Perhaps  you 
think  yourself  better  than  others  on  this  very  account. 
Have  you  not  a  high  opinion  of  your  humility  ?  Per¬ 
haps  you  will  reply  to  this,  “  No,  I  have  not  a  high 
opinion  of  my  humility ;  it  seems  to  me  that  I  am  as 
proud  as  Lucifer.”  Still,  I  say,  examine  again ;  self¬ 
exaltation  may  rest  under  this  covering,  and  you  may 
think  yourself  very  humble,  because,  as  you  imagine, 
you  think  yourself  very  proud. 

A  truly  humble  person,  having  such  a  mean  opinion 
of  himself,  is  poor  in  spirit.  He  naturally  behaves 
himself  in  many  respects  as  a  poor  man  :  “  The  poor 
useth  entreaties,  but  the  rich  answereth  roughly.”  A 
poor  man,  in  the  company  of  the  rich,  is  not  resentful, 
not  obstinate  and  self-willed ;  he  is  content  with  mean 
fare;  and  as  he  expects  to  be  despised,  he  endures  such 
treatment  patiently;  he  is  not  offended  that  he  is  over¬ 
looked,  or  but  little  regarded,  and  is  always  prepared 
to  take  the  lowest  place ;  he  receives  reproof  with 
meekness,  and  readily  honors  others  as  better  than 
himself;  he  is  willing  to  be  taught,  and  claims  no  de¬ 
ference  for  his  own  understanding  and  judgment;  he 
is  not  fastidious,  assuming,  or  disposed  to  take  much 
upon  himself. 

A  man  who  is  very  poor,  is  usually  a  mendicant ;  so 
is  he  who  is  poor  in  spirit,  exceedingly  needy,  and  a 
beggar  continually  at  the  gates  of  divine  mercy.  False 
affections  lead  persons  to  esteem  themselves  rich,  in¬ 
creased  in  goods,  and  having  need  of  nothing. 

A  poor  man  is  modest  in  his  language  and  his  be¬ 
havior;  a  man,  poor  in  spirit,  is  much  more  so.  It  is 
e  17* 


198 


THE  SIXTH  SIGN 


[Part  III. 


in  vain  for  any  person  to  pretend  that  he  is  humble, 
and  as  a  little  child  before  God,  when  in  his  genera, 
behavior  he  is  haughty,  assuming,  and  imperious. 

The  apostle  informs  us  that  the  design  of  the  Gospel 
is  to  exclude  all  glorying,  not  only  before  God,  but 
also  before  men.  Rom.  4  :  1,  2.  Some  persons  make 
great  pretentions  to  humility,  who  are  ver>  haughty 
and  assuming  in  their  behavior :  they  ought  con¬ 
sider  the  following  passages  of  Scripture  :  “  These  six 
tilings  doth  the  Lord  hate ;  yea,  seven  are  an  abomina¬ 
tion^  hiir  ;  a  proud  look,”  &c.  Prov.  6  :  16, 17.  “  Him 
that  hath  a  high  look,  and  a  proud  heart,  will  not  i 
suffer.”  Psalm  101  :  5.  The  Scriptures  speak  of  a 
kind  of  amiable  modesty,  arising  from  humility,  which 
adorns  the  Christian  character  :  “  Be  ready  to  give  an 
answer  to  every  man  that  asketh  you  a  reason  of  the 
hope  that  is  in  you,  with  meekness  and  fear.”  1  Pet. 

3  :  15.  “  With  fear  and  trembling  you  received  him.” 
2  Cor.  7  :  15.  In  this  respect  a  Christian  is  like  a  little 

child,  diffident  and  modest. 

The  same  spirit  will  dispose  a  Christian  iO  honor  all 
men.  A  humble  believer  is  not  only  disposed  to  show 
respect  to  the  saints,  but  to  others  also,  as  fai  as  he 
can  without  giving  countenance  to  their  sins.  Thus 
Abraham,  the  great  pattern  of  believers,  honored  the 
children  of  Heth :  “  And  Abraham  bowed  himself 
down  before  the  people  of  the  land.”  Gen.  23  :  12. 
This  was  a  remarkable  instance  of  humble  behavior 
toward  those  whom  Abraham  knew  to  be  accursed, 
and  from  among  whom,  therefore,  he  would  by  no 
means  suffer  his  servant  to  take  a  wife  for  his  son.  So 
Paul  honored  Festus :  “  I  am  not  mad,  most  noble  Fes- 
tus.”  Acts,  26  :  25.  Christian  humility  will  not  only 
dispose  us  to  honor  those  v,  icked  men  who  are  out  of 


Sign  VII.]  OF  GRACIOUS  AFFECTIONS.  199 

the  visible  church,  but  also  false  brethren  and  persecu¬ 
tors.  Jacob,  having  been  wrestling  all  night  with  God, 
and  having  received  the  blessing  of  Jehovah,  honored 
Esau,  his  false  and  persecuting  brother:  Jacob  “bowed 
himself  to  the  ground  seven  times,  until  he  came  near 
to  his  brother  Esau.”  Gen.  33  :  3.  He  called  him  lord, 
and  commanded  all  his  family  to  honor  him  in  the 
same  manner. 

Thus  have  I  endeavored  to  describe,  according  to 
Scripture,  the  disposition  and  behavior  of  one  who  is 
governed  by  a  truly  gracious  humility.  Now  it  is  from 
such  a  disposition  as  this  that  all  truly  holy  affections 
flow.  True  Christian  love,  both  to  God  and  to  men,  is 
a  humble  love;  the  desires  of  the  saints,  however  ear¬ 
nest,  are  humble  desires  ;  their  hope  is  a  humble  hope; 
and  their  joy,  even  when  it  is  unspeakable  and  full  of 
glory,  is  a  humble  joy.  The  real  Christian  under  the 
influence  of  a  spirit  of  humility,  becomes  more  and 
more  like  a  little  child,  and  more  and  more  disposed 
to  universal  lowliness  of  behavior. 

VII.  Gracious  affections  are  attended 
by  a  change  of  nature  or  disposition . 

According  to  what  has  been  already  shown,  all  gra 
clous  affections  arise  from  the  understanding  being  spi¬ 
ritually  enlightened  as  to  the  excellency  and  glory  of 
divine  things.  But  all  spiritual  discoveries  are  trans¬ 
forming,  and  not  only  produce  a  change  in  the  present 
sensations  and  exercises  of  the  soul,  but  in  its  moral 
state:  “But  we  all,  with  open  face,  beholding  as  in  a 
glass  the  glory  of  the  Lord,  are  changed  into  the  same 
image,  from  glory  to  glory,  even  as  by  the  Spirit  of  the 
Lord.”  2  Cor.  3  18.  This  power  is  peculiar  to  “  the 


200  THE  SEVENTH  SIGN  [Part  III. 

Spirit  of  the  Lord.”  Through  the  influence  of  other 
agents,  our  present  feelings  may  be  altered,  but  it  is 
only  by  the  gracious  operations  of  the  Creator  that 
our  nature  can  be  changed.  No  discoveries  or  illumi¬ 
nations,  but  those  which  are  supernatural  and  divine, 
will  produce  this  effect. 

The  scriptures,  speaking  of  conversion,  use  terms 
which  strongly  imply,  or  very  clearly  express  a  change 
of  nature  or  disposition :  they  speak  of  our  being  born 
again;  becoming  new  creatures;  being  renewed  in  the 
spirit  of  the  mind ;  dying  to  sin,  and  living  to  right¬ 
eousness;  putting  off  the  old  man,  and  putting  on  the 
new  man ;  of  being  grafted  into  a  new  stock  ;  of  being 
made  partakers  of  the  divine  nature,  &c. 

If,  therefore,  there  is  no  great  and  abiding  change  in 
persons  who  profess  to  have  experienced  the  work  of 
conversion,  they  are  certainly  deceived.  Conversion, 
if  we  ought  to  give  any  credit  to  Scripture,  is  a  univer¬ 
sal  change  of  disposition,  a  real  turning  of  the  soul 
from  sin  unto  Cod.  A  man  may  be  restrained  from 
sin,  before  he  is  converted ;  but,  having  experienced 
that  gracious  change,  he  is  not  only  restrained  from 
sin,  but  made  to  hate  it.  If,  therefore,  the  high  affec¬ 
tions  of  the  supposed  convert  have  so  declined,  that 
.ere  is  now  no  remarkable  alteration  in  him,  and  he 
is  in  general  under  the  prevailing  influence  of  the  same 
dispositions  as  before ;  if  he  appears  as  selfish  and  car¬ 
nal,  as  lukewarm  and  anti-christian  as  ever;  these  cir¬ 
cumstances  afford  such  powerful  evidence  against  him, 
that  the  finest  story  about  experience  that  could  pos¬ 
sibly  be  told,  would  be  regarded  by  the  judicious  Chris¬ 
tian  as  possessing  no  value.  For  in  Christ  Jesus,  nei¬ 
ther  circumcision,  nor  uncircumcision ;  neither  a  for¬ 
ward  profession,  nor  a  diffident  one;  neither  a  fine 


OF  GRACIOUS  AFFECTIONS. 


201 


Sign  VII.] 

story  about  experience,  nor  a  poor  one,  avails  any 
thing;  but  only  a  new  creature. 

Jf,  for  a  time,  there  seems  to  be  a  great  change  in 
any  particular  person,  but  that  change  afterward  dis¬ 
appears,  it  is  evident  that  there  has  been  no  change  of 
nature  or  disposition.  A  swine  may  be  washed,  but 
its  swinish  nature  will  still  remain. 

Allowance  must  be  made  for  natural  temper :  con¬ 
version  does  not  completely  eradicate  constitutional 
peculiarities  ;  those  sins  to  which  a  man  was  naturally 
most  inclined  befoie  his  conversion,  will  be  most  likely 
to  ensnare  him  afterward.  Yet  conversion  effects  a 
great  change,  even  with  respect  to  constitutional  pro¬ 
pensities;  and  though  grace,  whilst  we  are  in  this 
world,  does  not  entirely  destroy,  yet,  in  a  great  mea¬ 
sure,  it  corrects  or  subdues  bad  natural  temper.  The 
change  wrought  in  conversion  is  universal,  with  re¬ 
spect  to  whatever  is  sinful :  the  old  man  is  put  oft',  the 
new  man  is  put  on.  The  subject  of  this  change  is 
sanctified  throughout ;  he  is  made  a  new  creature ;  old 
things  are  passed  away,  and  all  things  are  become 
new;  all  sin  is  mortified,  constitutional  sins  as  well  as 
others.  If  a  man,  before  his  conversion,  was,  by  his  na¬ 
tural  constitution,  strongly  inclined  to  any  particular 
sin,  converting  grace  will  make  a  great  change  in  him 
with  respect  to  that  propensity;  so  that,  though  he  may 
be  still  most  in  danger  from  that  particular  sin,  it  will 
no  longer  have  dominion  over  him  ;  nor  will  it  in  fu¬ 
ture  be  that  from  which  he  properly  takes  his  charac¬ 
ter.  True  repentance,  in  some  respects,  turns  a  man 
more  particularly  against  those  sins  by  which  he  has 
most  dishonored  God.  lie  who  discards  other  sins, 
but  retains  that  to  which  he  is  constitutionally  inclined, 
is  like  Saul  when  sent  against  the  enemies  of  God,  (the 


202 


THE  SEVENTH  SIGN 


[Part  III. 


Amalekites,)  with  a  strict  charge  to  save  none  of  them 
alive,  but  utterly  to  destroy  them,  small  and  great.  He 
destroyed  the  people,  but  saved  the  king. 

Some  persons  foolishly  argue  that  their  religious 
affections  are  gracious,  because  when  they  subside,  no 
spiritual  life  is  experienced.  They  think  it  is  evident 
that  what  they  experience  is  wholly  of  God,  “  because,” 
say  they,  “  when  God  is  departed,  we  see  and  feel  no¬ 
thing  spiritually,  and  are  no  better  than  we  used  to  be.” 
It  is  true  that  all  the  grace  possessed  by  the  saints  is 
derived  entirely  and  immediately  from  God;  but  these 
persons  are  mistaken,  as  to  the  manner  in  which  he 
communicates  his  Holy  Spirit,  and  imparts  saving 
grace  to  the  soul.  He  gives  his  Spirit  to  be  united  to 
the  faculties  of  the  soul,  and  to  dwell  there  as  a  prin¬ 
ciple  of  spiritual  life  and  activity.  He  not  only  actu¬ 
ates  the  soul,  but  he  abides  in  it.  The  mind,  thus  en¬ 
dued  with  grace,  is  possessed  of  a  new  nature.  The 
saints  do  not  only  drink  of  the  water  that  flows  from 
the  fountain  of  life ;  but  this  water  becomes  in  them  a 
fountain  springing  up  there,  and  flowing  from  thence. 
John,  4  :  14 ;  7  :  38,  39.  Grace  is  compared  to  a  seed 
not  only  sown  in  the  ground,  but  as  having  root  and 
growing  there. 

As  it  is  with, spiritual  discoveries  and  affections  at 
conversion,  so  it  is  with  all  illuminations  and  affections 
afterwards:  they  are  all  transforming.  They  con¬ 
tinue  to  possess  the  same  energy  as  at  the  first ;  and 
they  penetrate,  and  affect,  and  alter  the  very  disposition 
of  the  soul,  in  proportion  to  the  degree  in  which  they 
are  communicated.  A  transformation  of  disposition, 
is  carried  on  by  divine  grace  to  the  end  of  life,  until  it 
is  made  perfect  in  everlasting  glory.  Hence  the  pro¬ 
gress  of  this  work  is  represented  in  Scripture  as  a  con- 


Sign  VII. ] 


OF  GRACIOUS  AFFECTION'S. 


203 


tinued  conversion,  or  renovation  of  nature.  The  Apos¬ 
tle  Paul  exhorts  the  saints  at  Rome  to  be  transformed 
by  the  renewing  of  their  minds.  Rom.  12  :  1,  2.  And 
in  writing  to  the  faithful  in  Christ  Jesus  at  Ephesus, 
he  tells  them,  that  he  ceased  not  to  pray  for  them,  that 
God  would  give  them  the  Spirit  of  wisdom  and  reve¬ 
lation,  in  the  knowledge  of  Christ;  the  eyes  of  their 
understandings  being  opened,  that  they  might  know, 
or  experience,  what  was  the  exceeding  greatness  of  the 
r >ower  of  God  towards  them  that  believe,  according  to 
the  working  of  his  mighty  power,  which  he  wrought 
in  Christ,  when  he  raised  him  from  the  dead,  and  set 
him  at  his  own  right  hand  in  the  heavenly  places.  Eph. 
1  :  16,  &c.  In  this  passage  the  Apostle  has  respect  to 
the  power  of  God  in  converting  and  renewing  the  soul. 
He  also  exhorts  the  same  persons  to  put  otf  the  old  man, 
which  is  corrupt  according  to  the  deceitful  lusts  ;  and 
to  be  renewed,  in  the  spirit  of  their  minds ;  and  to  put 
on  the  new  man,  who,  after  God,  is  created  in  right¬ 
eousness  and  true  holiness.  Eph.  4  :  22 — 24. 

There  is  a  kind  of  high  affection  which  some  persons 
experience,  which  afterwards  leaves  them  without  the 
appearance  of  any  abiding  effect.  The  impression 
passes  away,  so  that  a  degree  of  rapture  is  soon  ex¬ 
changed  for  spiritual  languor  and  inactivity.  It  is  not 
thus  with  high  gracious  affections ;  they  leave  a  sweet 
savor  and  relish  of  divine  things,  and  a  stronger  bent 
of  soul  toward  God  and  holiness.  The  face  of  Moses 
not  only  shone  while  he  was  on  the  Mount,  conversing 
with  God,  but  it  continued  to  shine  after  he  had  come 
down.  When  men  have  been  conversing  with  Christ, 
the  evidence  of  this  intercourse  remains  on  them ;  there 
is  something  remarkable  in  their  dispositions  and  frame 
of  mind,  which  shows  that  they  have  been  with  Jesus. 
Acts  4  :  13. 


204 


THE  EIGHTH  SIGN 


[Part  III. 


VIII.  Gracious  affections  are  attended 
by  the  meek  and  benevolent  spirit ,  which 
wus  manifested  by  Jesus  Christ. 

If  we  judge  of  the  nature  of  Christianity  by  the 
word  of  God,  this  spirit  and  temper  must  be  regarded 
as  forming  the  true  and  distinguishing  disposition  of 
all  real  Christians ;  it  is  the  spirit  by  which  they  are 
so  governed  that  they  take  from  it  their  proper  charac¬ 
ter  and  denomination.  This  is  evident  from  the  de¬ 
scription  which  Christ  gives  of  the  temper  of  those 
who  are  truly  blessed  :  “Blessed  are  the  meek,  for  they 
shall  inherit  the  earth.  Blessed  are  the  merciful,  for 
they  shall  obtain  mercy.  Blessed  are  the  peace  ma¬ 
kers,  for  they  shall  be  called  the  children  of  God.” 
Matt.  5  :  5,  7,  9.  This  is  the  spirit  by  which  the  elect 
are  distinguished:  “Put  on  therefore,  as  the  elect  of 
God,  holy  and  beloved,  bowels  of  mercies,  kindness, 
humbleness  of  mind,  meekness,  long-suffering ;  for¬ 
bearing  one  another,  and  forgiving  one  another.”  Col. 
3 : 12,  13.  The  apostle,  speaking  of  that  temper  or  dis¬ 
position,  without  which  none  are  true  Christians,  de¬ 
scribes  it  thus  :  “  Charity  suffereth  long,  and  is  kind  ; 
charity  envieth  not;  charity  vaunteth  not  itself,  is  not” 
easily  “puffed  up,  doth  not  behave  itself  unseemly, 
seeketh  not  her  own,  is  not  easily  provoked,  thinketh 
no  evil.”  1  Cor.  13 :  4,  5.  Describing  the  characteristic 
marks  of  true  Christian  grace,  the  same  apostle  chiefly 
insists  upon  what  belongs  to  such  a  spirit  and  temper 
as  those  of  which  I  am  speaking:  “The  fruit  of  the 
Spirit  is  love,  joy,  peace,  long-suffering,  gentleness, 
goodness,  faith,  meekness,  temperance.”  Gal.  5 :  22, 
23.  The  Apostle  James,  speaking  of  that  wisdom  which 


OF  GRACIOUS  AFFECTIONS. 


205 


Sign  V1II.J 


is  from  above,  says,  “If  ye  have  bitter  envying  and 
strife  in  your  heai.s,  glory  not,  and  lie  not  against  the 
truth.  This  wisdom  descendeth  not  from  above,  but 
is  earthly,  sensual,  devilish.  For  where  envying  and 
strife”  are,  “there  is  confusion,  and  every  evil  work. 
But  the  wisdom”  which  “is  from  above,  is  first  pure, 
then  peaceable,  gentle,  and  easy  to  be  entreated,  full  of 
mercy  and  good  fruits.”  James,  3  : 14 — 17. 

Every  thing  that  belongs  to  holiness  of  heart,  be¬ 
longs  also  to  the  nature  of  true  religion  ;  but  the  spirit 
of  holiness,  as  appearing  in  some  particular  graces, 
may  more  especially  be  called  the  Christian  spirit  or 
temper.  There  are  some  virtues  which,  in  a  peculiar 
manner,  agree  with  the  nature  and  design  of  the  Gos¬ 
pel  constitution,  and  which  were  more  particularly 
exercised  by  Jesus  Christ  in  the  work  of  redemption. 
These  virtues  are  such  as  humility,  meekness,  mercy, 
forgiveness,  and  love;  they  therefore  belong,  in  a  very 
special  manner,  to  the  Christian  character. 

These  virtues  are  represented  as  forming  the  cha¬ 
racter  of  Christ  himself,  the  great  Head  of  the  Chris¬ 
tian  church:  “  Tell  ye  the  daughter  of  Sion,  Behold 
thy  King  cometh  unto  thee,  meek  and  sitting  upon  an 
ass,  and  a  colt,  the  foal  of  an  ass.”  Matt.  21  :  5.  “  Learn 
of  me,”  said  the  Redeemer  himself,  “  for  I  am  meek 
and  lowly  in  heart.”  This  temper  is  also  evidently 
implied  in  the  name  by  which  Christ  is  so  often  called 
in  Scripture — Tiie  Lamb.  And  as  these  virtues  are 
especially  characteristic  of  Christ,  so  they  are  also 
characteristic  of  Christians.  Christians  are  Christ- 
like.  None  deserve  to  bear  the  name  who  do  not  ex¬ 
hibit  the  likeness  of  Christ:  the  new  man  is  renewed 
after  the  image  of  him  that  creates  him.  Col.  3  :  10. 
The  elect  w'ere  predestinated  to  be  conformed  to  the 
k  18 


206 


THE  EIGHTH  SIGN 


[Part  III. 


image  of  the  Son  of  God,  that  he  might  be  the  first¬ 
born  among  many  brethren.  Rom.  8  :  29.  Christ  is 
full  of  grace,  and  all  Christians  receive  of  his  fullness 
grace  for  grace :  there  is  grace  in  Christians  answer¬ 
ing  to  grace  in  Christ,  such  a  correspondence  as  there 
is  between  the  wax  and  the  seal,  the  same  kind  of 
graces,  and  such  a  spirit  and  temper.  Christians  who 
shine  by  reflecting  the  light  of  the  Sun  of  Righteous¬ 
ness,  shine  with  the  same  kind  of  brightness,  the  same 
mild,  benignant  beams.  Those  lamps  of  the  spiritual 
temple  which  are  kindled  by  fire  from  heaven,  burn 
with  the  same  kind  of  flame.  It  would  be  strange  if 
Christians  were  not  of  the  same  temper  and  spirit  as 
Christ,  when  they  live  so  that  it  is  not  they  that  live, 
but  Christ  that  liveth  in  them.  A  Christian  spirit  is 
the  mark  which  Christ  sets  upon  the  souls  of  his  peo¬ 
ple  :  his  seal  in  their  foreheads,  bearing  his  image  and 
superscription.  Christians  are  followers,  or  imitators 
of  Christ ;  and  they  are  so  in  proportion  as  they  learn 
of  him,  who  is  meek  and  lowly  of  heart.  True  Chris¬ 
tians  are  distinguished  by  the  meek  and  loving  temper 
of  Christ ;  for  as  many  as  are  in  Christ,  have  put  on 
Christ.  Rom.  13  :  14.  The  church  is  not  only  clothed 
with  his  righteousness,  but  also  adorned  with  his  graces. 

That  the  virtue  here  spoken  of,  is  of  the  very  na¬ 
ture  of  the  Christian  spirit,  is  evident  from  this-— the 
dove  is  the  symbol  chosen  of  God  to  represent  it.  The 
Spirit  that  descended  on  Christ  when  he  was  anointed 
of  the  Father,  descended  on  him  “  like  a  dove.”  Now 
the  dove  is  an  emblem  of  meekness,  innocence,  peace, 
and  love.  But  the  same  Spirit  that  descended  on 
Christ,  the  Head  of  the  church,  descends  also  on  the 
members:  “  If  any  man  have  not  the  Spirit  of  Christ, 
he  is  none  of  his.”  Rom.  8  :  9. 


Sign  VIII.]  OF  GRACIOUS  AFFECTIONS.  *  297 

Meekness  is  so  much  the  character  of  the  saints, 
that  the  words  meek  and  godly  are  used  in  Scripture 
as  synonymous  terms.  The  wicked  and  the  meek  are 
set  in  opposition  to  each  other.  “  Yet  a  little  while 
and  the  wicked  shall  not  be ;  but  the  meek  shall  inherit 
the  earth.”  Psalm  37  :  11.  “  The  Lord  liftetli  up  the 
meek ;  he  castetli  the  wicked  down  to  the  ground.” 
Psalm  147  :  6. 

It  is,  without  doubt,  principally  on  this  account  that 
Christ  represents  the  heirs  of  heaven  as  little  children : 
11  Suffer  little  children  to  come  unto  me,  and  forbid 
them  not,  for  of  such  is  the  kingdom  of  heaven.”  Matt. 
19  :  14.  Little  children  are  meek,  and  though  irritated, 
their  anger  is  of  short  continuance.  They  do  not 
cherish  resentment,  or  entertain  deep-rooted  malice. 
They  are  ingenuous  and  sincere ;  strangers  to  all  dis¬ 
guise.  They  are  pliant,  diffident  of  their  own  under¬ 
standing,  relying  on  the  instructions  of  their  parents 
and  teachers.  They  present  therefore  a  fit  emblem  of 
the  followers  of  the  Lamb. 

But  here  some  may  be  ready  to  inquire,  is  there 
no  such  thing  as  Christian  intrepidity  or  fortitude? 
To  this  I  reply,  there  doubtless  is.  The  whole  of  a 
Christian’s  life  is  very  properly  compared  to  a  warfare. 
The  most  eminent  Christians  are  the  best  soldiers, 
endued  with  the  greatest  degree  of  Christian  courage. 
Many  persons  appear  to  be  mistaken  as  to  the  nature 
of  Christian  courage.  It  is  very  different  from  brutal 
fierceness.  It  consists  in  strength  of  mind  exerted 
through  grace:  first,  in  ruling  and  subduing  our  evil 
passions ;  and,  secondly,  in  steadfastly  exercising  holy 
dispositions  without  regarding  opposition.  But  the 
passions  which  are  restrained  in  the  exercise  of  Chris- 


2G8  THE  EICJHTH  SIGN  [  Part  IIL 

tian  courage  are  those  very  passions  which  are  vigo¬ 
rously  exerted  in  unsanctified  boldness ;  and  those 
affections  which  are  vigorously  exerted  in  holy  intre¬ 
pidity,  are  in  direct  opposition  to  the  unhallowed  pas¬ 
sions  of  carnal  men.  Though  Christian  courage  is 
exerted  in  opposing  the  enemies  which  are  without 
us,  yet  it  is  chiefly  exerted  in  opposing  those  which 
are  within  us.  The  fortitude  of  a  good  soldier  of 
Jesus  Christ  appears  in  nothing  more  than  in  stead¬ 
fastly  maintaining  a  holy  calmness,  meekness,  and  be¬ 
nevolence  of  mind,  amidst  all  the  injurious  behavior 
of  this  prejudiced  and  persecuting  world.  “  He  that 
is  slow  to  anger,  is  better  than  the  mighty ;  and  he 
that  ruleth  his  spirit,  than  he  that  taketh  a  city.” 
Prov.  16  :  33. 

The  most  certain  way  of  forming  a  right  judgment 
as  to  the  nature  of  holy  fortitude,  is  to  look  to  the 
Captain  of  the  host  of  God-,  our  great  leader  and  ex¬ 
ample,  and  observe  wherein  his  courage  and  fortitude 
appeared,  when  he  obtained  that  glorious  victory, 
which  will  be  celebrated  in  the  praises  and  triumphs 
of  the  hosts  of  heaven  throughout  eternity.  He  did 
not  give  vent  to  angry  passions,  or  vehement  declama¬ 
tions  against  his  persecutors;  he  opened  not  his  mouth 
when  oppressed ;  he  went  as  a  lamb  to  the  slaughter, 
praying  that  his  Father  would  forgive  his  enemies, 
because  they  knew  not  what  they  did.  When  one  of 
his  disciples,  who  professed  great  zeal  and  boldness 
for  his  Master,  declaring  that  he  would  sooner  die  with 
him  than  deny  him,  began  to  use  his  sword,  he  meekly 
rebuked  him,  and  healed  the  wound  which  had  been 
given.  If  therefore  we  see  any  of  the  followers  of 
Christ,  in  the  midst  of  the  most  violent,  unreasonable, 
and  wicked  opposition,  maintaining  the  humility  and 


Sign  VIII.  I 


OF  GRACIOUS  AFFECTIONS. 


209 


gentleness  of  the  Lamb,  in  union  with  the  harmless¬ 
ness  and  affection  of  the  dove,  we  may  at  once  con¬ 
clude  that  they  are  good  soldiers  of  Jesus  Christ. 
When  persons  are  fierce,  and  express  violent  passions, 
they  manifest  weakness  rather  than  fortitude. 

There  is  a  kind  of  boldness  which  arises  from  pride. 
From  this  principle  a  man  may  be  forward  to  expose 
himself  to  the  dislike  of  the  world,  and  even  to  pro¬ 
voke  its  opposition.  It  is  the  nature  of  spiritual  pride 
to  affect  singularity,  and  to  court  distinction.  Proud 
professors  often  place  themselves  in  a  state  of  warfare 
with  those  whom  they  call  carnal,  that  they  may  be 
more  highly  esteemed  among  their  own  party.  True 
Christian  fortitude  is  universal,  bearing  us  above  the 
displeasure  of  friends,  as  well  as  of  enemies ;  so  that, 
influenced  by  this  spirit,  if  called  to  make  the  sacrifice, 
we  should  forsake  all  rather  than  Christ.  That  duty 
which  ascertains  whether  a  man  is  willing  to  be  de¬ 
spised  by  his  own  party,  is  a  much  more  proper  test 
of  his  religious  fortitude,  than  his  being  forward  to 
expose  himself  to  the  reproach  of  enemies.  The  apos¬ 
tle  sought  not  glory  either  of  the  heathens,  or  of  the 
Jews,  or  of  the  Christians.  1  Thess.  2  :  6.  He  is  bold 
for  Christ  who  has  fortitude  enough  to  confess  his 
fault  openly,  even  before  his  opposers,  when  he  has 
committed  one  that  requires  such  confession.  Such 
conduct  as  this  is  a  far  more  decisive  evidence  of  holy 
courage,  than  resolutely  and  fiercely  opposing  our 
enemies. 

As  some  persons  are  mistaken  respecting  the  nature 
of  Christian  courage,  so  are  they  as  to  the  nature  ot 
evangelical  zeal.  It  is  indeed  a  flame,  but  it  is  a  mild 
one  ;  or  rather  it  is  the  heat  and  fervor  of  divine  love, 
or  Christian  charity:  the  most  benevolent  principle 
e  18* 


210 


THE  EIGHTH  SIGN 


l_Fiu-i  III 


that  can  exist  in  the  heart  of  man,  or  of  angel.  It 
ardently  and  vigorously  flows  out  toward  its  object  ; 
and  so,  of  course,  in  opposition  to  whatever  is  contrary 
to  that  object.  It  stimulates,  indeed,  to  vigorous  oppo¬ 
sition,  but  it  is  rather  against  sin  than  sinners.  Bitter¬ 
ness  against  the  persons  of  men  is  no  part  of  its  nature 
but  quite  the  contrary ;  for  the  warmer  true  zeal  is, 
and  the  higher  it  is  raised,  so  much  the  further  are  we 
from  such  a  spirit  as  this,  and  so  much  the  more  are 
we  filled  with  love,  both  to  the  evil  and  to  the  good. 
This  appears  from  what  has  just  now  been  observed, 
that  true  zeal,  in  its  very  nature  and  essence,  is  the 
fervor  of  Christian  love.  And  as  to  what  opposition 
it  possesses  to  sin,  it  is  primarily  and  chiefly  against 
the  iniquity  of  our  own  hearts.  There  is  therefore 
nothing  in  true  Christian  zeal  opposed  to  that  spirit 
of  meekness,  gentleness,  and  love — that  spirit  of  a  little 
child  which  has  been  spoken  of;  but,  on  the  contrary, 
every  thing  perfectly  agreeable  to  its  nature,  and  tend¬ 
ing  to  promote  its  increase. 

But  in  speaking  more  particularly  upon  the  Chris¬ 
tian  temper  and  spirit,  I  would  observe  that  the  Scrip¬ 
tures  very  clearly  and  expressly  enforce  the  absolute 
necessity  of  mercy,  forgiveness  and  love,  as  exercises 
belonging  essentially  to  the  disposition  and  character 
of  every  Christian. 

The  Scriptures  are  as  decisive  as  possible  in  assert¬ 
ing  that  none  are  true  saints  but  those  who  are  of  a 
disposition  to  pity  and  relieve  the  indigent  and  afflict¬ 
ed:  “The  righteous  showeth  mercy,  and  giveth.” 
Psalm  37  *  21.  “He  is  ever  merciful,  and  lendeth,” 
verse  20.  “  He  hath  dispersed,  he  hath  given  to  the 
poor.”  Psalm  112  :  9.  “  He  judged  the  cause  of  the 
poor  and  needy:  was  not  this  to  know  me  ?  saith  the 


Sicrn  VIII.1  OF  GRACIOUS  AFFECTIONS.  211 

to  J 

Lord.”  Jer.  22  :  16.  “  Pure  religion  and  undefiled  be¬ 
fore  God  and  the  Father,  is  this.  To  visit  the  fatherless 
and  widows  in  their  affliction,”  &c.  James,  1  :  27. 
“  Blessed  are  the  merciful,  for  they  shall  obtain  mercy.” 
Matt.  5  : 7.  For  he  shall  have  judgment,  without  mercy, 
that  hath  showed  no  mercy.  What  doth  it  profit,  my 
brethren,  though  a  man  say  he  hath  faith,  and  have 
not  works  ?  if  a  brother  or  a  sister  be  naked,  and  des¬ 
titute  of  daily  food,  and  one  of  you  say,  “  Depart  in 
peace,  be  you  warmed  and  filled,”  though  “  ye  give 
not”  him  “  those  things  which  are  needful  to  the 
body;  what  doth  it  profit?”  James,  2  :  13-16.  u  Whoso 
hath  this  world’s  goods,  and  seeth  his  brother  have 
need,  and  shutteth  up  his  bowels  of  compassion  from 
him,  how  dwelleth  the  love  of  God  in  him?”  1  John, 
3  :  17.  Christ,  in  the  description  of  the  day  of  judg¬ 
ment,  represents  the  different  sentences  as  being  passed, 
according  as  men  have  been  merciful  or  otherwise. 
His  design  in  giving  this  description  is  evidently  to 
impress  our  minds  with  a  conviction  that,  unless  this 
is  our  spirit  and  practice,  we  can  have  no  hope  of 
being  owned  and  accepted  by  him  at  that  day.  In 
Scripture,  the  terms,  a  righteous  man,  and  a  merciful 
man,  are  synonymous  expressions :  “  The  righteous 
perisheth,  and  no  man layeth  it  to  heart;  and  merciful 
men  are  taken  away,  none  considering  that  the  right¬ 
eous  is  taken  away  from  the  evil  to  come.”  Isaiah,  57 : 1. 

As  to  a  forgiving  spirit ,  or  a  disposition  to  overlook 
injuries,  Christ  urges  its  importance  both  negatively 
and  positively.  He  expressly  declares,  that  if  we  are 
of  such  a  spirit,  it  is  an  evidence  that  our  sins  are  for¬ 
given  ;  and  that  if  we  are  not  of  such  a  spirit,  it  is  a 
proof  that  they  are  not  forgiven.  He  seems  to  take 
special  care  that  we  should  notice  this,  and  always 


212 


THE  EIGHTH  SIGN 


[Part  III. 

bear  it  in  our  minds :  “  Forgive  us  our  debts,  as  we 
forgive  our  debtors,”  is  the  petition  which  he  taught 
his  disciples;  and  then  he  adds,  “For,  if  ye  forgive 
men  their  trespasses,  your  heavenly  Father  will  also 
forgive  you.  But  if  ye  forgive  not  men  their  tres¬ 
passes,  neither  will  your  Father  forgive  your  tres¬ 
passes.”  Matt.  6  :  12,  14,  15. 

That  all  true  saints  are  of  a  loving ,  benevolent  dispo* 
sition,  the  Scriptures  abundantly  affirm.  Without  this, 
the  apostle  tells  us,  though  we  should  speak  with  the 
tongues  of  men  and  of  angels,  we  are  as  sounding 
brass,  or  a  tinkling  cymbal ;  and  though  we  have  the 
gift  of  prophecy,  and  understand  all  mysteries,  and 
all  knowledge,  we  are  nothing.  This  disposition  is 
very  often  mentioned  in  the  New  Testament  as  a  dis¬ 
tinguishing  characteristic  of  the  disciples  of  Christ, 
and  that  by  which  they  may  be  known  to  be  such, 
both  to  themselves,  and  by  others.  Christ  calls  the 
law  of  love,  by  way  of  eminence,  his  commandment : 
“  A  new  commandment  I  give  unto  you,  that  ye  love 
one  another ;  as  I  have  loved  you,  that  you  also  love 
one  another.”  John,  13  :  34.  “  This  is  my  command¬ 
ment,  That  ye  love  one  another,  as  I  have  loved  you.” 
John,  15  :  12.  “  By  this  shall  all  men  know  that  ye 
are  my  disciples,  if  ye  have  love  one  to  another.”  John, 
13  :  35.  The  beloved  disciple,  who  had  so  much  of  this 
temper  himself,  abundantly  insists  upon  its  importance. 
None  of  the  sacred  writers  are  so  express  in  reference 
to  the  evidence  of  grace  as  he  is ;  and  he  insists  scarcely 
upon  any  evidence  of  grace,  but  a  spirit  of  Christian 
love,  and  a  corresponding  practice :  “  He  that  saith  he 
is  in  the  light,  and  hateth  his  brother,  is  in  darkness 
even  until  now.  lie  that  loveth  his  brother  abideth 
..I  the  light,  and  there  is  none  occasion  of  stumbling 


OF  GRACIOUS  AFFECTIONS. 


213 


Sign  VIII.  1 

in  him.”  1  John,  2  :  9,  10.  “  We  know  that  we  have 
passed  from  death  unto  life,  because  we  love  the 
brethren:  he  that  lovetli  not  his  brother,  abideth  in 
death.”  Chap.  3  :  14.  See  also  verses  18,  19,  23,  24. 
“  Beloved,  let  us  love  one  another;  for  love  is  of  God, 
and  every  one  that  loveth,  is  bom  of  God,  and  knoweth 
God.  lie  that  loveth  not,  knoweth  not  God  ;  for  God 
is  love.”  Chap.  4  :  7,  8.  “  If  we  love  one  another,  God 
dwelleth  in  us.  Hereby  we  know  that  we  dwell  in  him 
and  he  in  us,  because  he  hath  given  us  of  his  Spirit. 
God  is  love,  and  he  that  dwelleth  in  love,  dwelleth  in 
God,  and  God  in  him.  If  a  man  say,  I  love  God,  and 
hateth  his  brother,  he  is  a  liar  ;  for  he  that  loveth  not 
his  brother,  whom  he  hath  seen,  how  can  he  love  God, 
whom  he  hath  not  seen  ?”  Verses  12,  13,  16,  20. 

Hence  it  is  abundantly  evident  from  Scripture,  that 
those  who  are  truly  gracious  are  under  the  govern¬ 
ment  of  the  meek  and  benevolent  spirit  of  Jesus  Christ ; 
and  that  this  disposition  is  essential  to  the  nature  of 
saving  grace,  and  is  the  proper  spirit  of  true  Chris¬ 
tianity.  We  may  therefore  conclude,  without  hesita¬ 
tion,  that  all  truly  Christian  affections  are  attended  by 
such  a  spirit;  and  that  this  is  the  natural  tendency  of 
the  fear  and  the  hope,  the  sorrow  arid  the  joy,  the  con¬ 
fidence  and  the  zeal  of  every  true  Christian. 

Let  no  one  conclude,  however,  that  true  Christians 
have  no  remains  of  a  contrary  spirit,  and  that  they 
never,  in  any  instance,  act  contrary  to  such  a  disposi¬ 
tion.  But  I  do  affirm,  that  every  thing  belonging  to 
true  religion  is  of  this  tendency ;  and  that  there  is  no 
true  Christian  but  who  is  so  under  the  prevailing  power 
of  sucli  a  spirit,  that  lie  is  properly  denominated  from 
it,  and  that  it  really  forms  his  character.  Ministers 
and  others  have,  therefore,  no  warrant  to  encourage 


214 


THE  EIGHTH  SIGN 


[Part  III, 

persons  of  a  contrary  character  and  behavior  to  think 
that  they  are  converted,  because  they  tell  a  plausible 
story  about  illuminations  and  discoveries.  Some  place 
religion  so  much  in  illuminations,  and  certain  transient 
impressions,  and  so  little  in  the  prevailing  spirit  and 
temper,  that  they  greatly  misrepresent  it,  and  exhibit 
Christianity  as  if  it  were  quite  different  from  what  it 
is  as  delineated  in  the  sacred  writings.  The  Scriptures 
know  nothing  of  selfish,  ill-tempered,  and  contentious 
Christians.  A  greater  absurdity  cannot  be  thought  of, 
than  a  morose,  hard-hearted,  covetous,  proud,  mali¬ 
cious  Christian.  We  should  endeavor  to  bring  men 

to  the  rules  of  the  word  of  God.  and  not  so  to  stretch 

* 

those  rules,  in  order  to  include  ourselves  and  our 
friends,  as  to  make  them  of  no  effect. 

It  is  true  that  allowances  must  be  made  for  natural 
temper,  but  not  such  allowances  as  admit  that  those 
who  were  wolves  and  serpents  are  now  converted, 
while  there  is  no  remarkable  change  in  their  spirit 
and  dispositions.  The  change  made  by  conversion  is, 
in  general,  most  remarkable  with  respect  to  that  sin  to 
which  the  person  was  most  addicted.  Grace  has  as< 
great  a  tendency  to  restrain  and  mortify  those  sins 
which  are  contrary  to  the  spirit  mentioned  above,  as 
it  has  to  mortify  drunkenness  or  lasciviousness.  The 
Scriptures  represent  the  change  wrought  by  the  Gos¬ 
pel,  as  appearing  more  particularly  in  a  change  of 
spirit  and  temper :  “  The  wolf — shall  dwell  with  the 
lamb,  and  the  leopard  shall  lie  down  with  the  kid ;  and 
the  calf,  and  the  young  lion,  and  the  fatling  together 
and  a  little  child  shall  lead  them.  The  cow  and  the  bear 
shall  feed,  their  young  ones  shall  lie  down  together, 
and  the  lion  shall  eat  straw  like  the  ox.  And  the 
sucking  child  shall  play  on  the  hole  of  the  asp,  and 


Sign  IX.] 


OF  GRACIOUS  AFFECTIONS. 


215 


the  weaned  child  shall  put  his  hand  on  the  cockatrice’s 
den.  They  shall  not  hurt  nor  destroy  in  all  my  holy 
mountain ;  for  the  earth  shall  be  full  of  the  knowledge 
of  the  Lord,  as  the  waters  cover  the  sea.”  Isaiah, 
11  :  6-9.  See  also  Isaiah,  65  :  25.  Accordingly  we 
find,  that  in  the  primitive  church  converts  were  re¬ 
markably  changed  in  this  respect:  “  For  we  ourselves 
also  were  sometimes  foolish,  disobedient,  deceived, 
serving  divers  lusts  and  pleasures,  living  in  malice  and 
envy,  hateful,  and  hating  one  another.  But  after  that 
the  kindness  and  love  of  God  our  Savior  appeared — 
not  by  works  of  righteousness  which  we  have  done, 
but  according  to  his  mercy  he  saved  us,  by  the  wash¬ 
ing  of  regeneration,  and  renewing  of  the  Holy  Ghost.” 
Tit.  3  :  4,  5.  “  In  which  ye  also  walked  ;  but  now  you 
also  put  off  all  these ;  anger,  wrath,  malice,  blasphemy, 
filthy  communication  out  of  your  mouth.”  Col.  3  :  7,  8. 

IX.  Gracious  affections  soften  the 
heart,  and  are  accompanied  by  a  Chris¬ 
tian  tenderness  of  spirit. 

False  affections,  however  they  may  seem  at  first  to 
improve  the  disposition,  have,  in  the  end,  a  tendency 
to  harden  the  heart ;  and  the  consequence  is,  the  per¬ 
sons  thus  deluded  become  less  affected  by  their  sins, 
and  less  circumspect  in  their  conduct ;  less  moved  by 
the  warnings  and  cautions  of  the  word  of  God,  and 
less  susceptible  of  benefit  from  the  chastisements  of 
his  providence,  than  they  were  while  under  legal 
awakenings  and  the  fear  of  hell.  They  have  felt  cer¬ 
tain  impressions  and  affections,  have  a  high  opinion  of 
themselves,  and  consider  their  state  as  being  quite 
safe;  and  therefore  they  are  now  much  more  easy 


216 


THE  NINTH  SIGN 


[Part  III. 

than  they  were  before  in  the  neglect  of  such  duties  as 
are  troublesome  and  inconvenient.  They  are  not  so 
alarmed  at  their  own  defects  and  transgressions,  and 
are  more  liable  to  yield  to  temptation.  They  are  now 
less  attentive  to  their  behavior  in  the  holy  presence  of 
God,  in  the  time  of  public  or  private  worship.  For¬ 
merly,  perhaps,  under  legal  convictions,  they  took 
much  pains  in  religion,  and  denied  themselves  many 
gratifications ;  but  now,  thinking  themselves  out  of  the 
danger  of  hell,  they  are  more  disposed  to  avoid  the 
cross,  and  save  themselves  the  trouble  of  performing 
difficult  duties. 

Such  persons  as  these,  instead  of  embracing  Christ 
as  the  Savior  from,  their  sins,  trust  him  as  the  Savior 
of  their  sins ;  instead  of  fleeing  to  him  as  the  refuge 
from  their  spiritual  enemies,  they  make  use  of  him  as 
a  defence  of  those  enemies.  They  make  Christ  the 
minister  of  sin,  and  trust  in  him  to  preserve  them  in 
the  quiet  enjoyment  of  their  unholy  gratifications. 
Thus  they  take  the  place  of  the  children  of  God,  even 
his  bosom,  and  fight  against  him  with  weapons  hid 
under  their  skirts.  The  Apostle  Jude  speaks  of  some 
who  crept  in  among  the  saints,  professing  to  trust  in 
Christ,  but  who  were  in  reality  ungodly  men,  turning 
the  grace  of  God  into  lasciviousness.  Jude,  4. 

Gracious  affections  possess  a  quite  different  ten¬ 
dency  ;  they  gradually  turn  a  heart  of  stone  into  a 
heart  of  flesh.  They  flow  from  a  contrite  spirit.  The 
tenderness  of  heart  essential  to  a  true  Christian,  is 
well  represented  by  our  Savior,  when  he  compares 
such  a  one  to  a  little  child.  The  affections  of  a  child 
are  easily  moved.  It  is  fearful  and  diffident,  pliant 
and  compassionate. 

Hence  gracious  affections  do  not  tend  to  make  per- 


Sign  IX.] 


OF  GRACIOUS  AFFECTIONS. 


217 


sons  forward  and  noisy,  but  rather  the  contrary.  Real 
Christians  are  disposed  to  clothe  with  a  kind  of  holy 
fear,  all  their  behavior  toward  God  and  toward  man. 
Psa.  2:  11;  1  Pet.  3  :  15;  2  Cor.  7:15;  Eph.  6  :  5 ;  1  Pet. 
3:2;  Rom.  11  :  20. 

But  some  may  ask,  is  there  no  such  thing,  then,  as 
a  holy  boldness  in  prayer,  and  in  the  other  duties  of 
divine  worship  ?  I  answer,  there  undoubtedly  is,  and  it 
is  chiefly  to  be  found  in  eminent  saints,  possessing  a 
high  degree  of  faith  and  love.  But  this  holy  confi¬ 
dence  is  not  at  all  opposed  to  reverence.  It  removes 
or  lessens  that  distance  which  arises  from  moral  causes, 
or  alienation  of  heart ;  it  also  removes  the  distance  of 
relation,  so  that  slaves  now  become  children ;  but  it 
does  not  at  all  lessen  that  reverential  distance,  which, 
in  the  nature  of  things,  necessarily  exists  between  the 
Creator  and  the  creature.  Confidence  in  the  sinner, 
possessing  a  proper  view  of  God  and  of  himself,  will 
not  induce  him  to  approach  his  Maker  with  less  fear 
and  reverence  than  the  angels  in  heaven  do,  who  cover 
their  faces  before  his  throne.  Isa.  6  :  2.  Elijah,  that 
great  prophet,  who  enjoyed  so  much  holy  familiarity 
with  God,  when  conversing  with  him  on  the  mount, 
wrapped  his  face  in  his  mantle.  It  was  not  from  ser¬ 
vile  dread,  occasioned  by  the  terrible  wind,  and  earth¬ 
quake,  and  fire,  that  he  thus  acted ;  for  these  had  ceased, 
and  God  then  spoke  to  him  as  a  friend,  “  in  a  still  small 
voice.”  1  Kings,  19  :  12,  13.  And  Moses,  with  whom 
God  spake  face  to  face,  as  a  man  speaks  with  his  friend, 
and  who  was  distinguished  above  all  the  other  pro¬ 
phets  by  the  familiarity  to  which  he  was  admitted,  at 
a  time  when  he  enjoyed  the  greatest  nearness  to  God, 
“  made  haste,”  it  is  said,  “  and  bowed  his  head  toward 
the  earth,  and  worshipped.”  Exod.  34  :  8. 
e  19 


218 


THE  NINTH  SIGN 


[Part  III 


There  is  a  most  improper  and  irreverent  boldness  in 
the  addresses  of  some  persons  to  the  great  Jehovah  ; 
from  the  very  idea  of  which  they  would  shrink  with 
confusion  and  horror,  were  they  sensible  of  the  natu¬ 
ral  and  moral  distance  subsisting  between  God  and 
themselves.  They  are  like  the  Pharisee,  who  drew 
near  boldly,  in  confidence  of  his  own  eminence  in  ho¬ 
liness  ;  whereas,  if  they  were  sensible  of  their  vileness, 
they  would  act  more  like  the  Publican,  who  “  stood 
afar  off,  and  durst  not  so  much  as  lift  up  his  eyes  to 
heaven ;  but  smote  upon  his  breast,  saying,  God  be 
merciful  to  me  a  sinner.”  It  becomes  such  sinful  crea¬ 
tures  as  we  are,  to  approach  a  holy  God,  although  with 
faith  and  without  terror,  yet  with  contrition,  penitence, 
and  confusion  of  face.  It  was  foretold  that  this  should 
be  the  disposition  of  the  church,  in  her  latter-day  glory, 
when  God  should  afford  her  remarkable  comfort,  by 
the  revelation  of  his  covenant  mercy  to  her :  “  I  will 
establish  unto  thee  an  everlasting  covenant.  Then 
shalt  thou  remember  thy  ways,  and  be  ashamed.  And 
I  will  establish  my  covenant  with  thee,  and  thou  shalt 
know  that  I  am  the  Lord  ;  that  thou  mayest  remem 
berand  be  confounded,  and  never  open  thy  mouth  any 
more,  because  of  thy  shame,  when  I  am  pacified  to¬ 
ward  thee,  for  all  that  thou  hast  done,  saith  the  Lord 
God.”  Ezek.  16  :  60,  &c.  The  woman  of  whom  wre 
read  in  the  seventh  chapter  of  Luke,  who,  according 
to  the  testimony  of  the  Redeemer  himself,  had  much 
of  that  love  which  casteth  out  fear,  approached  Christ 
m  an.  aev*;piable  manner,  when  she  came  with  modes¬ 
ty,  reverence,  and  shame  ;  and  when  she  stood  at  his 
feet,  weeping  behind  him,  as  not  being  fit  to  appear 
before  him,  washing  his  feet  with  her  tears. 

One  reason  why  gracious  affections  are  accompa- 


Sign  IX.] 


OF  GRACIOUS  AFFECTIONS. 


219 


nied  by  this  tenderness  of  spirit,  is  this — true  grace 
promotes  convictions  of  conscience.  Convictions  are 
usually  the  first  work  of  the  Holy  Spirit,  and  after 
conversion  succeeds  joy  and  peace  in  believing.  This 
experience  has  a  tendency  to  put  an  end  to  terror, 
though  it  rather  increases  than  diminishes  convictions. 
It  does  not  stupify  conscience,  but  renders  it  more  sen¬ 
sible  of  the  heinous  and  dreadful  nature  of  sin.  Grace 
tends  to  give  the  mind  a  clearer  conception  of  the 
same  things  respecting  sin,  of  which  it  was  convinced 
under  the  first  workings  of  the  Holy  Spirit ;  that  is, 
its  direct  opposition  to  the  will  and  honor  of  God,  his 
utter  detestation  of  it,  and  the  dreadful  punishment  it 
deserves,  and  to  which  it  leads  the  finally  impenitent. 
And  not  only  so,  but  it  convinces  the  mind  of  the  in¬ 
finitely  hateful  nature  of  sin,  a  circumstance  of  which 
it  saw  nothing,  while  under  legal  convictions.  The 
heart  of  a  true  penitent  is  like  a  burnt  child,  it  dreads 
the  fire ;  whereas,  on  the  contrary,  he  who  has  had 
only  a  counterfeit  experience,  is  like  iron,  which,  hav¬ 
ing  been  heated,  and  then  suddenly  quenched,  becomes 
much  harder  than  before.  False  conversions  put  an 
end  to  convictions  of  conscience;  and  so  either  re¬ 
move,  or  greatly  diminish,  that  tenderness  of  spirit 
which  was  manifested  under  legal  convictions. 

All  gracious  affections  promote  this  Christian  ten¬ 
derness  or  sensibility.  It  is  promoted  not  only  by 
godly  sorrow,  but  by  evangelical  joy :  “  Serve  the 
Lord  with  fear,  and  rejoice  with  trembling.”  Psalm 
2  :  11.  Gracious  hope  has  likewise  the  same  tenden¬ 
cy  :  “  The  Lord  taketh  pleasure  in  them  that  fear  him, 
in  those  that  hope  in  his  mercy.”  Psalm  147  :  11.  In¬ 
deed,  the  more  there  is  of  this  hope,  the  more  there  is 
also  of  this  holy  tenderness  of  soul.  The  more  servile 


220 


THE  TENTH  SIGN 


[Part  III. 


fear  is  banished  by  evangelical  confidence,  the  more  is 
reverential  fear  promoted.  In  proportion  as  the  fear 
of  the  displeasure  of  God  in  future  punishment  is  de¬ 
creased,  in  the  same  proportion  will  the  fear  of  his 
displeasure  itself  be  increased;  and  as  the  fear  of  hell 
is  diminished,  in  the  same  degree  will  the  fear  of  sin 
be  augmented.  The  removal  of  doubts,  as  to  the  true 
Christian’s  state,  is  attended  by  a  proportionate  in¬ 
crease  of  holy  jealousy,  as  to  his  own  heart,  his  own 
strength,  wisdom,  &c.  The  less  he  is  afraid  of  natural 
evil,  the  more  he  is  likely  to  be  afraid  of  moral  evil,  or 
the  evil  of  sin.  The  more  he  has  of  holy  boldness,  the 
less  he  has  of  self-confidence.  As  he  is  delivered  from 
the  fear  of  hell,  he  is  in  the  same  degree  made  sensible 
of  having  deserved  it.  He  has  the  firmest  comfort,  but 
the  softest  heart ;  is  richer  than  others,  but  poorest  of 
all  in  spirit ;  he  is  at  once  eminent,  and  the  least  and 
tenderest  child,  among  the  saints. 

X.  Gracious  affections  possess  a  beau¬ 
tiful  symmetry. 

Not  that  this  symmetry  is  perfect  in  the  present  life  > 
it  is  often  defective  in  many  things,  through  the  im¬ 
perfection  of  grace,  for  want  of  proper  instruction,  or 
through  some  particular  unhappiness  of  natural  tem¬ 
per.  But  still  there  is  never  that  monstrous  dispropor¬ 
tion  in  the  gracious  affections,  and  the  various  parts  of 
true  religion  in  the  saints,  which  is  very  often  ob¬ 
servable  in  the  counterfeit  graces  and  false  religior 
of  hypocrites. 

The  holy  affections  of  the  saints  possess  that  pro¬ 
portion,  which  is  the  natural  consequence  of  the  uni 
versahty  of  the  work  of  sanctification.  They  have 


OF  GRACIOUS  AFFECTIONS. 


221 


Sign  X.J 

the  whole  image  of  Christ  upon  them  ;  they  have  put 
off  the  old  man,  and  have  put  on  the  new  man,  in  all 
his  parts  and  members.  It  hath  pleased  the  Father, 
that  in  Christ  all  fulness  should  dwell ;  there  is  in  him 
every  grace,  and  they  who  are  his  receive  of  his  ful¬ 
ness,  grace  for  grace.  John  1 :  14,  16.  There  is  every 
grace  in  them  which  is  in  Christ;  giace  answering  to 
grace;  the  same  beautiful  proportion  which  is  in  the 
original  feature  for  feature — member  for  member. 
The  natural  body  consists  of  many  members,  all  in 
beautiful  proportion  ;  so  it  is  in  the  new  man,  consist¬ 
ing  of  various  graces  and  affections.  The  body  of  one 
■who  was  born  a  perfect  child,  may  fail  of  exact  pro¬ 
portion  through  distemper ;  yet  the  disproportion  is  by 
no  means  like  that  of  those  who  are  born  monsters. 

It  is  with  hypocrites  as  it  was  with  Ephraim  of  old : 

“  Ephraim  is  a  cake  not  turned,”  half  baked  and  half 
dough— there  is  no  uniformity  in  their  affections. 

There  is  in  many  hypocrites  a  great  disproportion 
as  to  the  several  kinds  of  religious  affections.  Holy 
hope  and  holy  fear  are  united  in  the  saints.  See  Psa. 
33  : 18 ;  147 : 11.  But  hypocrites  have  the  firmest  con¬ 
fidence,  while  they  are  void  of  reverence,  self-diffidenev 
and  caution.  The  joy  of  the  saints,  however  great,  i^ 
invariably  attended  by  holy  fear.  The  disciples,  on 
the  morning  of  the  resurrection  of  Christ,  “departed 
quickly  from  the  sepulchre,  with  fear  and  great  joy.” 
Matt.  28  : 8.  But  hypocrites  rejoice  without  trembling ; 
their  joy  is  directly  opposite  to  godly  fear. 

One  great  difference  between  the  saints  and  hypocrites 
is  this— the  joy  and  comfort  of  the  former  is  attended 
by  godly  sorrow  and  mourning  for  sin.  They  have  not 
only  sorrow  to  prepare  them  for  their  first  comfort,  but 
it  continues  with  them  after  their  joy  is  established. 

e  19+ 


222 


THE  TENTH  SIGN 


[Part  III. 


Although  Christ  hath  borne  our  griefs  and  carried  our 
sorrows,  so  that  true  believers  are  freed  from  the  sor¬ 
row  of  everlasting  punishment,  and  may  appropriate 
the  consolation  which  he  has  provided ;  yet  this  does 
not  prevent  their  joy  from  being  attended  by  the  sor¬ 
row  of  repentance.  Real  saints  are  represented  in 
Scripture,  not  only  as  those  who  have  mourned,  but  as 
those  who  still  mourn  for  sin. 

Not  only  is  there  often  in  hypocrites  an  essential  de¬ 
ficiency,  as  to  some  kinds  of  religious  affections ;  but 
also  a  strange  disproportion,  in  the  same  affections, 
with  regard  to  different  objects. 

Some  make  a  great  show  of  love  to  God,  and  per¬ 
haps  have  been  much  affected  by  what  they  have  heard 
or  thought  respecting  him  ;  but  they  have  not  a  spirit 
of  love  and  benevolence  toward  men:  they  are  dis¬ 
posed  to  envy,  evil  speaking,  contention,  and  revenge ; 
and  are  not  very  strict  and  conscientious  in  observing 
the  commandment  of  doing  to  others  as  they  would 
that  others  should  do  to  them :  “  If  a  man  say,  I  love 

God,  and  hateth  his  brother,  he  is  a  liar.”  1  John  4 :  10. 
And,  on  the  other  hand,  there  are  some  who  appear  as 
if  they  had  a  great  deal  of  benevolence  to  men,  who 
have  no  love  to  God. 

Again ;  there  are  some  who  have  strong  affections  for 
particular  persons,  but  their  love  is  far  from  being  so 
extensive  and  universal  as  true  Christian  love  is.  They 
are  warm  in  their  affections  for  some,  while  they  are 
bitter  in  their  enmity  against  others.  They  are  closely 
attached  to  their  own  party,  to  those  who  admire  and 
love  them,  but  are  fierce  against  those  that  oppose  them. 
“Be  ye  like  unto  your  Father  ”  who  “is  in  heaven ;  for 
he  maketh  his  sun  to  rise  on  the  evil  and  on  the  good. 
— For  if  ye  love  them  that  love  you,  what  reward  have 


Sign  X.] 


OP  GRACIOUS  AFFECTIONS. 


223 


you?  do  not  even  the  publicans  the  same?”  Matt.  5: 
45,  46.  Some  evidence  great  affection  for  their  neigh¬ 
bors,  and  are  enraptured  with  the  company  of  the  chil¬ 
dren  of  God  abroad  ;  while,  at  the  same  time,  they  are 
churlish  toward  their  wives,  their  children,  and  do¬ 
mestics,  and  are  very  negligent  of  relative  duties. 

As  there  is  a  monstrous  disproportion  in  the  love  of 
some  professors  in  its  exercise  toward  different  per¬ 
sons,  so  there  is  in  its  exercise  toward  the  same  per¬ 
sons,  at  different  times.  Some  persons  evidence  great 
love  to  men,  as  it  respects  their  temporal  welfare,  but 
appear  to  have  no  concern  for  their  spiritual  and  ever¬ 
lasting  happiness.  Others,  on  the  contrary,  pretend  to 
have  great  love  for  the  souls  of  men,  while  they  have 
no  concern  for  their  temporal  comfort.  To  profess 
great  concern  for  the  souls  of  men  costs  nothing;  but, 
in  order  to  promote  their  temporal  ease  and  comfort, 
it  is  necessary  to  part  with  money.  But  true  Chris¬ 
tian  love  to  the  brethren  extends  both  to  their  spiritual 
and  temporal  interests;  and  in  this  it  resembles  the 
love  and  compassion  of  Jesus  Christ.  He  showed 
mercy  to  the  souls  of  men  by  preaching  the  Gospel  to 
them,  and  to  their  bodies  by  going  about  doing  good, 
healing  all  manner  of  sickness  and  disease  among  the 
people.  We  have  a  remarkable  instance  of  his  com¬ 
passion  to  the  souls  and  the  bodies  of  men,  shown  to 
the  same  individuals :  “And  Jesus,  when  he  came  out, 
saw  much  people,  and  was  moved  with  compassion 
toward  them,  because  they  were  as  sheep  not  having 
a  shepherd ;  and  he  began  to  teach  them  many  things.” 
Mark,  6  :  34,  &c.  In  the  sequel,  we  have  an  account 
of  his  compassion  to  their  bodies.  They  had  been  a 
long  time  without  food,  and  he  fed  five  thousand  of 
them  with  five  loaves  and  two  fishes.— Now,  if  the  com- 


224 


THE  TENTH  SIGN 


[Part  III. 


passion  of  professing  Christians  does  not  operate  in 
the  same  way,  it  is  evidently  not  true  Christian  com¬ 
passion. 

Further,  it  is  an  evidence  that  our  affections  are  not 
evangelical,  if  we  appear  to  feel  much  for  the  imper¬ 
fections  of  our  fellow-professors,  as  for  their  lukewarm¬ 
ness,  &c.  but  are  in  no  proportion  sensible  of  our  own. 
A  real  Christian  may  be  affected  by  the  lukewarmness 
of  other  saints,  and  may  mourn  over  it ;  but,  at  the 
same  time,  he  will  not  feel  so  much  for  the  imperfections 
of  others,  as  for  his  own.  The  latter  are  most  in  view, 
and  of  those  he  is  most  ready  to  complain.  A  less  de¬ 
gree  of  spiritual  influence  will  lead  a  person  to  pity 
himself,  than  what  would  induce  him  rightly  to  feel 
the  calamities  of  others ;  and  if  men  have  not  the  in 
ferior  degree  of  gracious  influence,  we  may  at  once 
infer  that  they  do  not  possess  the  greater. 

And  here  I  would  observe, — and  the  observation  may 
be  regarded  as  a  general  criterion, — that  if  persons  pre¬ 
tend  to  high  attainments  in  religion,  but  do  not  appear 
to  have  arrived  at  certain  lower  attainments,  it  is  an 
evidence  that  their  profession  is  of  no  value.  For  ex¬ 
ample,  if  they  profess  to  be  greatly  affected  by  the 
wickedness  of  their  own  hearts,  but  are  not  affected  by 
the  obvious  violations  of  the  commands  of  God  in  their 
practice ;  or  if  they  profess  to  venture  their  souls  upon 
Christ,  trusting  the  faithfulness  of  God  in  his  promises, 
for  their  eternal  welfare ;  but  at  the  same  time  have  not 
confidence  enough  to  trust  him  with  a  small  part  of 
their  property,  devoted  to  pious  and  charitable  pur¬ 
poses  ;  under  these  circumstances  their  professions  are 
manifestly  of  no  value. 

What  has  been  observed  of  the  affection  of  love,  may 
be  also  observed  of  all  the  other  affections,  in  their  re- 


Sign  X.] 


OF  GRACIOUS  AFFECTIONS. 


225 


ference  to  religion.  When  they  are  genuine,  they  ex¬ 
tend,  in  a  proportionate  degree,  to  all  the  various  things 
which  form  their  proper  objects;  but  when  they  are 
spurious,  they  are  in  general  strangely  dispropor¬ 
tionate.  It  is  thus  with  religious  desires  :  in  the  saints, 
they  have  respect  to  all  those  things  in  general  which 
are  spiritual  and  excellent,  and  that  in  proportion  to 
their  excellency  or  importance ;  but,  in  false  professors, 
the  case  is  often  quite  otherwise.  The  latter  pursue, 
with  impatient  vehemence,  something  of  small  import¬ 
ance,  while  they  treat  with  coldness  and  indifference 
other  things  of  far  greater  consequence.  Thus,  for  in¬ 
stance,  some  persons  have  a  strong  inclination  to  de¬ 
clare  to  others  what  they  experience,  and  perhaps  to 
exhort  them ;  while,  at  the  same  time,  they  possess  no 
proportionate  inclination  to  other  duties,  to  which  true 
religion  has  even  a  more  powerful  tendency ;  such  as 
pouring  out  the  soul  before  God  in  earnest,  secret 
prayer,  and  thanksgiving. 

As  to  hatred  and  zeal,  when  they  spring  from  right 
principles,  they  are  exercised  against  all  kinds  of  sin 
in  proportion  to  the  degree  of  their  turpitude  :  “  I  hate 
every  false  way.”  Psalm  119  :  104.  But  false  hatred 
and  zeal  against  sin,  are  exercised  against  some  parti¬ 
cular  sins  only.  Thus  some  persons  are  very  zealous 
against  profaneness  and  pride  in  dress,  who  them¬ 
selves  are  notorious  for  covetousness,  and  perhaps  for 
backbiting,  envy,  turbulence  of  spirit,  and  hatred  to¬ 
ward  those  who  have  injured  them.  False  zeal  is  ex¬ 
ercised  against  the  sins  of  others  only ;  but  truly  Chris¬ 
tian  zeal,  chiefly  against  our  own.  Some  profess  to 
abhor  their  own  sins  of  heart,  and  exclaim  much 
against  their  inward  corruption,  and  yet  make  light  of 
sins  in  practice,  and  seem  to  commit  them  without 
much  restraint  or  remorse. 


226 


THE  TENTH  SIGN 


[Part  III, 


As  there  is  a  much  greater  disproportion  in  the  ex¬ 
ercise  of  false  religious  affections  than  of  the  true,  as 
to  different  objects,  so  there  is  also,  as  to  different  times. 
For  although  true  Christians  are  not  always  alike,  yet 
there  is  not  the  same  instability  in  them  as  in  false 
professors.  The  righteous  man  is  said  to  be  one,  whose 
heart  is  fixed,  trusting  in  Cod ;  to  have  his  heart  esta¬ 
blished  with  grace,  and  to  hold  on  his  way.  Psalm 
112  :  7 ;  Heb.  13  :  9  ;  Job,  17  :  9.  If,  therefore,  persons 
are  religious  only  by  fits,  it  is  evident  that  their  reli¬ 
gious  affections  are  unsound.  They  are  like  certain 
waters,  which  in  the  time  of  a  shower  flow  abundantly, 
but  are  afterward  soon  dry.  A  real  saint,  on  the  con¬ 
trary,  is  like  a  stream  flowing  from  a  perpetual  spring ; 
though  it  may  be  greatly  increased  by  a  shower,  and 
decreased  by  drought,  it  yet  constantly  runs.  “  The 
water  that  I  shall  give  him,  shall  be  in  him  a  well  of 
water,  springing  up  unto  everlasting  life.”  John,  4  :  14. 
Many  hypocrites  are  like  comets,  which  appear  for  a 
while  with  a  great  blaze ;  they  are  very  irregular  and 
unsteady  in  their  motion,  and  are  therefore  called  wan¬ 
dering  stars.  Jude,  13.  But  real  saints  are  like  the 
fixed  stars,  which,  though  they  rise  and  set,  and  are 
often  obscured  by  clouds,  are  yet  stedfast  in  their 
orbits,  and  may  be  truly  said  to  shine  with  a  constant 
light. 

And  as  there  is  a  great  disproportion  in  false  reli¬ 
gious  affections,  as  to  different  times  ;  so  there  often  is, 
as  to  different  situations.  Some  are  greatly  affected  in 
company,  but  quite  otherwise  in  private  meditation, 
and  in  secret  converse  with  God.  A  true  Christian 
undoubtedly  delights  in  religious  fellowship,  and  finds 
much  to  affect  him  in  Christian  conversation  ;  but  he 
also  delights  to  retire  for  the  purpose  of  holding  com- 


Sign  X.J 


OF  GRACIOUS  AFFECTIONS. 


227 


munioii  with  God  in  private.  See  Genesis,  24  :  63. 
How  often  do  we  read  that  Jesus  Christ  retired  into 
solitary  places  for  holy  converse  with  his  Father  !  It 
is  difficult  to  conceal  strong  feelings,  but  gracious  affec¬ 
tions  are  of  a  less  obtrusive  nature  than  those  that  are 
counterfeit.  The  gracious  mourning  of  true  penitents, 
at  the  beginning  of  the  latter-day  glory,  is  represented 
as  being  so  secret,  as  to  be  hidden  from  the  companions 
of  their  bosoms  :  “  And  the  land  shall  mourn,  every 
family  apart,  the  family  of  the  house  of  David  apart, 
and  their  wives  apart,”  &c.  Zech.  12  :  12-14.  The 
saints  mourn  in  secret  for  the  sins  of  others  :  “  If  ye 
will  not  hear  it,  my  soul  shall  weep  in  secret  places 
for  your  pride,  and  mine  eyes  shall  weep  sore,  and  run 
down  with  tears,  because  the  Lord’s  flock  is  carried 
away  captive.”  Jer.  13  :  17.  Gracious  joy  is  also  of  a 
retired  nature  :  “  My  mouth  shall  praise  thee  with  joy¬ 
ful  lips,  when  I  remember  thee  upon  my  bed,  and  me 
ditate  on  thee  in  the  night-watches.”  Psalm  63  :  5. 

The  most  eminent  divine  favors  which  the  saints 
have  enjoyed,  according  to  what  we  read  in  Scripture, 
were  enjoyed  in  their  retirement.  The  principal  ma¬ 
nifestations  which  God  made  of  himself,  and  of  his 
covenant  mercy  to  Abraham,  were  made  when  he  was 
alone,  apart  from  his  numerous  family.  Isaac  received 
that  special  gift  of  God  to  him,  Rebecca,  when  walk¬ 
ing  alone,  meditating  in  the  field.  Jacob  was  retired 
for  prayer,  when  he  wrestled  with  the  Angel  of  the 
covenant,  and  obtained  the  blessing.  God  revealed 
himself  to  Moses  in  the  bush,  when  he  was  in  a  solitary 
place  in  the  desert,  in  Mount  Horeb ;  and  afterward, 
when  he  was  admitted  to  the  closest  communion  with 
God  which  he  ever  enjoyed,  he  was  alone  in  the  same 
mountain,  where  he  continued  forty  days  and  forty 


223 


THE  ELEVENTH  SIGN 


[Pan  III 


nights.  God  held  communion,  with  those  great  pro¬ 
phets,  Elijah  and  Elisha,  and  conversed  with  them 
freely,  chiefly  in  their  retirement.  When  Jesus  Christ 
had  the  greatest  prelibations  of  his  future  glory,  it  was 
not  when  he  was  with  the  multitude,  or  with  the  twelve 
apostles,  but  when  retired  in  a  solitary  place,  with  only 
Peter,  James,  and  John.  And  when  John,  the  beloved 
disciple,  was  favored  with  those  wonderful  visions  of 
Christ,  and  of  his  future  dispensations  toward  the 
church  and  the  world,  which  are  recorded  in  the  Re¬ 
velation,  he  was  alone,  in  the  Isle  of  Patmos.  I  do  not 
deny  that  there  are  also  instances  of  great  favors  re¬ 
ceived  by  the  saints  when  in  company  with  others ;  or 
that  there  is  not  much  in  Christian  conversation,  and 
in  social  and  public  worship,  tending  greatly  to  refresh 
and  elevate  the  minds  of  the  saints.  All  I  aim  at  by 
what  I  have  said,  is,  to  show  that  true  grace,  however 
much  it  loves  Christian  society,  in  a  peculiar  manner 
delights  in  retirement  and  secret  communion  with 
God.  If  persons  are  much  engaged  in  social  religion, 
and  but  little  in  the  religion  of  the  closet,  and  are  little 
moved  when  alone  with  God,  there  is  reason  to  doubt 
the  reality  of  their  religion. 

XI.  The  higher  gracious  -ffections 
are  raised,  the  more  is  a  spiritual  ap¬ 
petite  increased. 

The  more  a  person  loves  God  with  a  gracious  affec¬ 
tion,  the  more  he  desires  to  love  him  *.  and  the  more  he 
hates  sin,  the  more  he  desires  to  hate  it.  The  kindling 
of  gracious  affections  is  like  the  kindling  of  a  flame:  the 
higher  it  is  raised,  the  more  ardent  it  is.  It  is  as  na- 


Sign  Xi.]  Op  GRACIOUS  AFFECTIONS.  229 

lural  for  one  who  is  born  spiritually  to  thirst  after 
growth  in  holiness,  as  it  is  for  a  child  to  desire  its  mo¬ 
ther’s  breast.  1  Pet.  2  :  2,  3.  The  highest  enjoyment 
:>f  the  saints  in  this  world  is  but  a  taste,  a  prelibation 
of  their  future  glory ;  and  the  greatest  eminence  at 
which  they  arrive  in  the  present  state,  has  no  tendency 
to  satisfy  them,  or  to  abate  their  desires  after  more. 
On  the  contrary,  the  advances  which  they  have  already 
made,  induce  them  to  press  forward  with  greater  eager¬ 
ness  :  “  Forgetting  those  things  which  are  behind,  and 
breaching  forth  unto  those  things  which  are  before,  I 
press  toward  the  mark.  Let  us  therefore,  as  many  as 
be  perfect,  be  thus  minded.”  Phil.  3  :  13—15. 

The  more  we  possess  of  holy  affections,  the  more  we 
have  of  that  spiritual  taste  of  which  I  have  spoken  else¬ 
where,  ty  which  we  perceive  the  beauty  and  relish 
the  sweetness  of  moral  excellence,  or  holiness.  The 
more  grace  we  possess,  while  in  this  state  of  imperfec¬ 
tion,  the  more  are  we  sensible  ot  our  distance  from 
what  we  ought  to  be ;  and  of  course  the  more  we  feel 
our  need  of  grace.  Besides,  grace,  so  long  as  it  is  im¬ 
perfect,  is  of  a  growing  nature,  and  in  a  growing  state. 
All  animated  beings,  while  in  a  state  of  imperfection, 
seek  after  growth  ;  and  so  much  the  more,  as  they  are 
healthy  and  thriving.  The  more  we  possess  of  spiri¬ 
tual  discoveries  and  affections,  the  more  do  we  become 
earnest  supplicants  for  grace,  or  spiritual  food,  that  we 
may  grow  thereby ;  and  the  more  earnestly  do  we  seek 
it,  in  the  use  of  appointed  means ;  for  gracious  long¬ 
ings  after  holiness  are  not  feeble,  ineffectual  desires. 

But  it  may  be  said,  Is  this  consistent  with  what  all 
allow  to  be  the  case,  that  spiritual  enjoyments  are  of  a 
soul-satisfying  nature?  I  answer,  there  will  appear 
no  inconsistency  in  this,  if  it  is  considered  in  what  re- 
e  20 


230 


THE  ELEVENTH  SIGN 


[Part  III. 


spects  spiritual  enjoyments  are  said  to  be  soul-satisfy¬ 
ing.  Certainly  they  are  not  of  a  cloying  nature.  They 
satisfy  the  soul, 

(1.)  As  they  are  adapted  to  its  nature,  its  capacity, 
and  its  wants ;  so  that,  possessing  them,  we  desire  no 
other  kind  of  enjoyment. 

(2.)  They  always  answer  our  expectations. 

(3.)  The  gratification  and  pleasure  arising  from 
spiritual  enjoyments  are  permanent. 

(4.)  There  is  such  a  fulness  and  sufficiency  in  spiri¬ 
tual  blessings,  that,  were  obstacles  arising  from  our  de¬ 
pravity  removed,  they  would  satisfy  to  the  utmost  ex¬ 
tent  of  our  wishes. 

But  we  are  not  to  conclude  from  these  things,  that  a 
person  who  has  tasted  of  spiritual  blessings,  has  no  ap¬ 
petite  excited  after  more,  or  that  his  appetite  will  not 
increase  the  more  he  tastes,  until  he  arrives  at  a  state 
of  perfect  enjoyment.  Bodies  attracted  to  the  earth, 
tend  to  it  the  more  strongly  the  nearer  they  approach. 
Spiritual  good  is  of  a  satisfying  nature,  and,  for  that 
very  reason,  the  person  who  tastes  it,  will  thirst  after 
it ;  and  the  more  he  experiences,  the  more  he  knows 
of  its  satisfying  sweetness,  the  more  earnestly  will  he 
hunger  and  thirst  for  those  blessings,  until  he  arrives 
at  absolute  perfection.  Hence  it  is,  that  the  greater  are 
our  spiritual  affections,  the  more  ardent  are  our  desires 
and  endeavors  after  grace  and  holiness. 

But  with  false  religious  affections  it  is  quite  other¬ 
wise.  If  at  first  there  is  an  ardent  desire  after  more 
grace,  in  proportion  as  these  affections  rise,  that  desire 
ceases,  or  is  abated.  Perhaps  the  mere  professor,  while 
under  legal  convictions  and  much  afraid  of  hell,  earn¬ 
estly  desires  spiritual  light  in  his  understanding,  faith 
in  Christ,  and  love  to  God ;  but  now  that  those  false 


OF  GRACIOUS  AFFECTIONS. 


231 


Sign  XL] 

affections  are  produced,  he  no  longer  feels  anxious  foi 
light  and  grace,  for  his  end  is  answered  ;  he  is  confi¬ 
dent  that  his  sins  are  forgiven,  that  he  is  in  the  path 
to  heaven,  and  so  he  is  satisfied.  Very  high  false  reli¬ 
gious  affections  put  an  end  especially  to  ardent  desires 
after  grace  and  holiness.  The  subject  of  these  affec> 
tions  is  far  from  appearing  to  himself  as  a  poor,  empty 
creature;  on  the  contrary,  in  his  own  estimation  he  is 
rich,  and  increased  with  goods,  and  hardly  conceives 
of  any  thing  more  excellent  than  what  he  has  already 
obtained. 

Hence  there  is  an  end  to  the  earnestness  of  many 
persons,  when  they  have  obtained  what  they  call 
their  conversion ;  or,  at  least,  when  they  have  enjoyed 
those  high  affections  which  make  them  fully  confident 
that  they  are  converted.  While  they  regard  them¬ 
selves  as  in  a  state  of  nature,  they  seek  after  God,  and 
cry  earnestly  for  grace,  in  the  use  of  means ;  but  after¬ 
ward  they  act  as  if  their  work  was  done,  they  live 
upon  their  past  experience,  and  there  is  an  end  of  their 
striving  for  divine  things.  On  the  other  hand,  the  holy 
principles  which  actuate  the  real  saint,  have  a  far  more 
powerful  influence  in  producing  earnestness  after  God 
and  holiness,  than  that  servile  fear  which  stimulates 
the  exertions  where  nothing  more  is  experienced  than 
mere  legal  convictions.  Hence  seeking  God  is  men¬ 
tioned  as  one  of  the  distinguishing  characteristics  of 
the  real  saints.  Psa.  24  :  6 ;  69  : 6, 32;  70  : 4.  The  Scrip¬ 
tures  every  where  represent  our  seeking,  striving,  and 
labor,  as  being  chiefly  subsequent  to  our  regeneration, 
and  oui  legeneration  as  forming  only  the  commence¬ 
ment  of  our  work.  And  almost  all  that  is  said  in  the 
New  Testament  respecting  watching, — giving  earnest 
heed  to  ourselves,  running  the  race  that  is  set  before 


232 


THE  ELEVENTH  SIGN. 


[Part  III, 

us, — striving  and  agonizing, — wrestling  not  with  flesh 
and  blood,  but  with  principalities  and  powers, — fight¬ 
ing, — putting  on  the  whole  armor  of  God, — press¬ 
ing  forward, — reaching  forth, — continuing  instant  in 
prayer, — crying  to  God  day  and  night, — is  addressed 
immediately  to  saints.  But  there  are  many  professors 
at  present,  who  have  adopted  a  strange  anti-scriptural 
notion  about  having  all  their  striving  and  wrestling  be¬ 
fore  they  are  converted ;  so  as  to  have  an  easy  time  ol 
it  afterward,  enjoying  themselves  in  sloth  and  indo¬ 
lence.  Without  doubt  there  are  some  hypocrites  who 
will  think  themselves  well  able  to  abide  this  test,  and 
who  will  readily  say  that  they  desire  not  to  rest  satis¬ 
fied  with  present  attainments,  that  they  are  pressing 
forward,  longing  after  God,  and  desiring  greater  de¬ 
grees  of  holiness.  But  the  truth  is,  their  desires  are 
not  properly  after  holiness  for  its  own  sake,  but  only 
for  selfish  ends.  They  long  after  clearer  discoveries, 
that  they  may  be  better  satisfied  as  to  the  state  of  their 
souls  ;  or  because,  in  great  discoveries  self  is  gratified, 
in  being  so  highly  favored  of  God,  and  so  exalted  above 
other  persons.  Or  perhaps  they  have  a  kind  of  forced 
longing:  they  must,  they  think,  long  for  more  grace, 
otherwise  their  state  would  be  doubtful.  But  such 
things  as  these  are  far  different  from  the  thirsting  of 
the  new  man  after  God  and  holiness.  There  is  an  ar¬ 
dent  desire  after  holiness,  as  natural  to  the  new  crea¬ 
ture  as  vital  heat  is  to  the  body.  There  is  a  holy  pant¬ 
ing  after  the  Spirit  of  God,  for  an  increase  of  holiness, 
as  natural  to  the  new  creature  as  breathing  is  to  the 
animated  body.  Holiness  or  sanctification  is  more  di¬ 
rectly  the  object  of  these  desires,  than  any  manifesta¬ 
tion  of  the  love  of  God.  Where  we  read  in  the  Scrip¬ 
ture  of  the  desires,  longings,  and  thirstings  of  the  saints, 


OF  GRACIOUS  AFFECTIONS. 


233 


Sign  XII.] 

righteousness  and  the  law  of  God  are  much  more  fre¬ 
quently  mentioned  as  their  object,  than  any  thing  else. 
The  saints  desire  the  sincere  milk  of  the  word,  not  so 
much  to  testify  the  love  of  God  toward  them,  as  that 
they  may  grow  thereby  in  holiness.  Grace  is  the  good 
man  s  treasure.  Isa.  33  :  6.  Godliness  is  the  gain  of 
which  he  is  covetous.  I  Tim.  6  :  6.— Hypocrites  long 
for  discoveries,  more  for  the  present  comfort  of  them, 
and  from  the  notion  that  they  are  a  manifestation  of 
the  love  of  God,  than  for  their  sanctifying  influence. 
But  neither  longings  after  great  discoveries,  or  after 
the  love  of  God ;  nor  desiring  to  be  in  heaven,  or  to 
die;  is  so  distinguishing  a  mark  of  true  piety,  as  ear¬ 
nest  desires  after  holiness  of  heart  and  life. 

XII.  Gracious  affections  have  their 
exercise  and  fruit  in  Christian  practice, 

Christian  practice  implies  three  things: 

1.  A  behavior  or  conduct  universally  agreeing  with 
the  will  of  God. 

2.  A  holy  conduct  pursued  with  the  greatest  earnest¬ 
ness  and  diligence ;  so  as  to  make  the  practice  of  re¬ 
ligion  eminently  our  work  and  business. 

3.  A  perseverance  in  holiness  to  the  end  of  life ;  so 
as  to  make  religion  not  only  our  business  at  certain 
seasons,  or  upon  extraordinary  occasions;  but  the  busi¬ 
ness  of  life ;  a  business  adhered  to  through  all  changes, 
and  under  all  trials. 

Phe  necessity  of  each  of  these  in  order  to  true  re¬ 
ligion,  is  most  clearly  and  fully  taught  in  the  word  of 
God. 

1.  It  is  necessary  that  we  should  be  universally  obe» 
dient:  “Every  man  that  hath  this  hope  in  him,  puri- 
e  20* 


234 


THE  TWELFTH  SIGN 


[Part  III. 


fieth  himself,  even  as  he  is  pure.”  1  John,  3:3.  “  Who¬ 
soever  abideth  in  him,  sinneth  not;  whosoever  sinneth, 
hath  not  seen  him,  neither  known  him.”  Verse  6.  “Ye 
are  my  friends  if  ye  do  whatsoever  I  command  you.” 
John,  15  :  14.  “  Whosoever  shall  keep  the  whole  law, 
and  yet  offend  in  one  point,  is  guilty  of  all.”  James, 
2  :  10.  “  Now  the  works  of  the  flesh  are  manifest, 

which  are  these :  Adultery,  fornication,  uncleanness, 
lasciviousness,  idolatry,  witchcraft,  hatred,  variance, 
emulations,  wrath,  strife,  seditions,  heresies,  envyings, 
murders,  drunkenness,  revellings,  and  such  like;  of 
which  I  tell  you,  as  I  have  told  you  in  time  past,  that 
they”  who  “  do  such  things  shall  not  inherit  the  king¬ 
dom  of  God.”  Gal.  5  :  19,  20,  21.  One  sin  retained 
and  indulged  will  cut  us  off  from  everlasting  salvation. 
Matt.  5  :  29,  30.  Saul  was  commanded  to  slay  all  the 
Amalekites;  lie  slew  all  but  Agag,  and  the  saving  of 
him  alive  proved  his  ruin.  Caleb  and  Joshua  entered 
into  the  promised  rest,  because  they  followed  the  Lord 
fully.  Num.  14  :  24 ;  32  :  11,  12 ;  Deut.  1 :  35,  36 ;  Josh. 
14  :  6-14.  Naaman  appeared  to  be  greatly  affected  with 
gratitude  for  the  healing  of  his  leprosy,  and  he  pro¬ 
posed  to  engage  in  the  service  of  God ;  yet  in  one  thing 
he  desired  to  be  excused,  and  by  this  he  gave  evidence, 
as  I  suppose,  of  his  hypocrisy.  And  Herod,  though 
he  feared  John,  and  heard  him  gladly,  and,  in  conse¬ 
quence,  did  many  things  ;  yet  he  refused  to  part  with 
his  beloved  Herodias,  and  for  this  refusal,  no  doubt,  he 
was  condemned.  .  It  is  necessary  that  we  should  part 
with  our  dearest  iniquities,  those  which  are  as  our  right 
hand  and  right  eye  ;  sins  which  most  easily  beset  us, 
and  to  which  we  are  most  exposed  from  our  natural 
inclinations,  or  particular  circumstances.  Christ  will 
not  reveal  his  love  to  us  until  we  part  with  our  dearest 


OF  GRACIOUS  AFFECTIONS. 


235 


Sign  XII.J 


sins,  nor  until  we  are  brought  to  comply  with  the  most 
difficult  duties. 

Our  obedience  must  not  consist  in  the  mere  nega¬ 
tives,  it  must  also  include  the  positives  of  religion. 
Sins  of  omission  are  breaches  of  the  commands  of  God, 
as  much  as  sins  of  commission.  Christ,  in  Matthew 
25,  represents  those  who  shall  be  placed  at  the  left 
hand,  as  being  condemned  for  sins  of  omission :  “  I 
was  an  hungered,  and  ye  gave  me  no  meat,”  &c.  A 
man  therefore  cannot  be  said  to  be  universally  obedient 
merely  because  he  is  no  thief,  nor  drunkard,  nor  whore¬ 
monger,  nor  profane  swearer,  nor  liar ;  because  he  is 
not  dishonest,  unclean,  or  malicious ;  he  must  also  be 
pious,  humble,  meek,  forgiving,  peaceful,  benevolent, 
merciful,  and  charitable.  Without  these  things,  he  does 
not  obey  the  laws  of  Christ — laws  abundantly  insisted 
on  in  the  Scriptures,  as  being  of  the  greatest  import¬ 
ance,  and  never  to  be  dispensed  with 

2.  In  order  to  our  being  true  Christians,  it  is  neces¬ 
sary  that  we  pursue  the  service  of  God  with  great 
earnestness  and  diligence,  as  the  main  business  of  our 
lives.  All  the  people  of  God  not  only  serve  him,  but 
are  zealous  of  good  works.  Titus,  2  :  14.  No  man  can 
do  the  service  of  two  masters  at  once.  Those  who  are 
the  true  servants  of  God,  give  themselves  up  to  his 
service,  and  make  it  their  constant  work  ;  that  which 
employs  their  best  affections,  and  the  chief  of  their 
strength.  Phil.  3  :  13.  Without  earnestness,  there  is 
no  proceeding  in  that  narrow  way  which  leads  to  life  ; 
and  so  no  arriving  at  that  state  of  happiness  and  glory 
to  which  it  leads.  Without  earnest  labor,  there  is  no 
ascending  the  MU  of  Zion  ;  and  so  no  arriving  at  the 
heavenly  city,  the  new  Jerusalem.  There  is  need  of 
watching  and  praying  always,  in  order  to  our  escaping 


236 


THE  TWELFTH  SIGN 


[Part  III. 


those  dreadful  evils  which  are  coming  on  the  ungodly, 
and  our  being  counted  worthy  to  stand  before  the  Son 
of  man.  There  is  need  of  our  putting  on  the  whole 
armor  of  God,  and  our  exercising  the  utmost  firmness, 
in  order  to  our  avoiding  a  total  overthrow,  and  being 
utterly  destroyed  by  the  fiery  darts  of  the  wicked  one. 
It  is  necessary  that  we  should  forget  the  things  that 
are  behind,  and  reach  forth  to  the  things  that  are  Be¬ 
fore,  pressing  toward  the  mark,  for  the  prize  of  the 
high  calling  of  God  in  Christ  Jesus  our  Lord,  in  order 
to  our  obtaining  that  prize.  Slothfulness  in  the  service 
of  God  is  as  destructive  as  open  rebellion  ;  for  the 
slothful  servant  is  a  wicked  servant,  and  shall  be  cast 
into  outer  darkness,  among  the  more  determined  ene¬ 
mies  of  God.  Matt.  25  :  26,  30.  They  who  are  slothful, 
are  not  followers  of  them  who,  through  faith  and  pa¬ 
tience,  inherit  the  promises.  Heb.  6:11,  12.  All  who 
follow  that  cloud  of  witnesses  who  are  gone  before  to 
heaven,  lay  aside  every  weight,  and  the  sin  that  most 
easily  besets  them,  and  run  with  patience  the  race  set 
before  them.  Heb.  12  :  1.  That  faith  by  which  we  rely 
upon  the  righteousness  of  Christ,  and  truly  live  upon 
him,  is  invariably  accompanied  by  such  a  spirit  of  earn¬ 
estness  in  the  Christian  work. 

3.  The  true  Christian  perseveres ,  in  the  way  of  uni¬ 
versal  obedience  through  all  the  various  trials  by  which 
he  is  exercised,  to  the  end  of  life.  He  continues  in  the 
practice  of  duty  ;  steadfast  in  a  holy  conduct  through 
the  various  trials  to  which  he  is  exposed. 

By  trials,  I  mean  those  things  which  render  our  con¬ 
tinuance  in  the  path  of  duty,  and  in  faithfulness  to  God, 
difficult.  Some  things  tend  to  cherish  or  provoke  our 
depraved  inclinations  ;  some  lessen  restraints,  and  em¬ 
bolden  us  to  commit  sin ;  and  some  make  our  duty  ap 


Sign  XII.]  OF  GRACIOUS  AFFECTIONS.  237 

pear  terrible,  and  so  tend  to  frighten  us,  and  drive  us 
from  it.  God,  in  his  providence,  tries  his  friends,  in 
order  that  he  may  make  them  manifest,  that  he  may 
exhibit  to  their  own  consciences,  and  to  the  world,  suf¬ 
ficient  matter  of  conviction  as  to  their  real  state. 

True  saints  may  in  some  degree  backslide,  they  may 
be  foiled  by  particular  temptations,  and  may  fall  even 
into  great  sins ;  but  they  never  fall  so  as  to  grow  weary 
of  religion  and  the  service  of  God,  and  habitually  and 
finally  to  dislike  and  neglect  it,  either  on  its  own  ac¬ 
count,  or  on  account  of  the  difficulties  which  attend  it. 
This  is  evident  from  Gal.  6:9;  Rom.  2:7;  Heb.  10  : 
36.  Those  who  are  truly  converted,  are  new  men — 
new  creatures — they  are  sanctified  throughout,  in  spirit, 
soul  and  body  :  old  things  are  passed  away— all  things 
are  become  new, — they  have  new  dispositions — a  new 
conversation,  and  a  new  practice — they  walk  in  new¬ 
ness  of  life,  and  continue  to  do  so  to  the  end  of  life. 
Those  who  fall  away,  and  cease  thus  to  walk,  give  evi¬ 
dence  that  they  were  never  risen  with  Christ.  This  is 
especially  the  case,  when  the  persuasion  that  they  are 
converted,  and  so  in  a  safe  state,  is  the  very  cause  of 
their  declension.  It  is  the  same,  whether  they  fall  into 
their  former  sins,  or  have  the  corruption  of  nature,  in¬ 
stead  of  being  mortified,  turned  into  a  new  channel. 
Some  persons  who  think  themselves  converted,  do  no«. 
indeed  return  to  their  former  profaneness  and  lewd¬ 
ness  ;  but,  from  a  high  opinion  of  their  experience, 
graces,  and  privileges,  gradually  settle  in  a  self-righte¬ 
ous  temper  of  mind,  and  adopt  a  correspondent  beha¬ 
vior.  When  it  is  thus  with  professors,  however  far 
they  may  appear  to  have  departed  from  their  former 
evil  practices,  this  alone  is  sufficient  to  condemn  them, 
and  may  render  their  latter  state  far  worse  than  their 
former. 


238 


THE  TWELFTH  SIGN 


[Part  III. 


Thus  I  have  explained  what  I  mean,  when  I  say, 
that  gracious  affections  have  their  exercise  and  fruit  in 
Christian  practice.  That  their  tendency  is  to  such  a 
result,  will  appear  from  a  consideration  of  each  of  the 
chaiacteristics  of  holy  affection  which  have  been  above 
laid  down. 

This  subject  may  be  farther  illustrated  and  confirmed, 
by  our  considering  that  the  holy  Scriptures  place  sin¬ 
cerity  and  soundness  of  religion  in  our  making  choice 
of  God  as  our  Lord  and  portion,  forsaking  all  for  him ; 
in  our  complying  with  the  religion  of  Christ,  embrac¬ 
ing  it  with  all  its  difficulties,  disregarding  even  our 
lives  for  his  sake;  and  in  our  giving  up  ourselves,  with 
all  that  we  possess,  wholly  and  for  ever  to  his  service. 
Now  if  we  give  up  ourselves,  with  our  affections,  to  his 
service,  without  reserve,  we  shall  behave  ourselves  uni¬ 
versally  as  those  who  are  devoted  to  his  glory ;  and  if 
we  cordially  and  deliberately  embrace  the  religion  of 
Jesus,  with  all  its  difficulties,  and  with  all  the  sacrifices 
it  requires,  we  shall  embrace  it  universally  and  prac¬ 
tically,  with  decision  and  perseverance. 

The  tendency  of  grace  in  the  heart,  to  a  holy  prac¬ 
tice,  is  direct,  and  the  connection  natural,  intimate,  and 
necessary.  There  is  nothing  of  a  more  active  nature 
than  true  grace ;  it  is  spiritual  and  divine  life  itself. 
Godliness  in  the  heart,  is  as  directly  related  to  practice, 
as  a  fountain  is  to  a  stream.  To  promote  holy  prac¬ 
tice  is  a  principal  object  of  regeneration ;  and  every 
thing  in  this  great  change  is  calculated  to  secure  this 
important  end  :  “For  we  are  his  workmanship,  created 
in  Christ  Jesus  unto  good  works.”  Eph.  2  :  10.  “  Who 
gave  himself  for  us,  that  he  might  redeem  us  from  all 
iniquity,  and  purify  unto  himself  a  peculiar  people, 
zealous  of  good  works.”  Tit.  2  :  14.  See  also  2  Cor. 


Sign  XII.] 


OF  GRACIOUS  AFFECTIONS. 


239 


5  :  15 ;  Heb.  9  :  14;  Col.  1  : 21,  22;  1  Pet.  1:18;  Luke, 
1  :  74,  75.  Holy  practice  is  as  much  the  object  of 
God  in  all  that  he  does  respecting  his  saints,  as  fruit  is 
the  object  of  all  the  husbandman  does  in  the  cultiva¬ 
tion  of  his  field  or  vineyard.  Every  thing  belonging 
to  Christian  experience,  directly  and  immediately  leads 
to  a  holy  practice. 

As  the  real  saint  is  always  attentive  to  a  holy  prac¬ 
tice,  so  he  only  is  thus  attentive.  All  unsanctified  men 
are  workers  of  iniquity  ;  they  are  of  their  father  the 
devil,  and  his  works  they  will  do.  Mere  pretenders  to 
religion  will  not  endure  the  trials  to  which,  in  general, 
professors  are  exposed ;  they  will  not  continue  faithful 
to  Christ  in  practice,  and  follow  him  whithersoever  he 
goes.  However  far  they  may  proceed  in  religion,  they 
are  still  the  servants  of  sin ;  the  chains  of  their  old  task¬ 
masters  are  not  broken;  their  lusts  have  still  a  reign¬ 
ing  power  in  their  hearts,  and  therefore  to  these  mas¬ 
ters  they  will  continue  to  render  obedience  :  “  Many 
shall  be  purified,  and  made  white,  and  tried ;  but  the 
wicked”  will  “  do  wickedly.”  Dan.  12  :  10.  An  un¬ 
sanctified  man  may  hide  his  sin,  and  in  many  things, 
and  for  a  time,  deny  himself ;  but  he  will  not  finally 
renounce  his  sin ;  it  is  too  dear  to  him  :  “  Wickedness” 
is  “  sweet  in  his  mouth ;  he”  spareth  “  it,  and  forsaketh 
it  not.”  Job,  20  :  12,  13.  Herein  principally  consists 
the  straitness  of  the  gate,  and  the  narrowness  of  the 
way  that  leads  to  life— the  way  of  life  is  a  way  of  self- 
denial  and  self-renunciation. 

From  what  has  been  said,  it  is  manifest  that  Chris¬ 
tian  practice,  or  a  holy  life,  is  a  great  and  distinguish¬ 
ing  evidence  of  saving  grace.  But  I  may  go  further, 
and  assert,  that  it  is  the  chief  evidence  of  grace,  both 
as  it  respects  ourselves  and  others. 


240 


THE  TWELFTH  SIGN 


[Part  III 


1.  I  will  consider  Christian  practice,  or  a  holy  life, 
as  it  is  a  manifestation  of  the  sincerity  of  a  professor, 
to  his  neighbors  and  his  Christian  brethren. 

That  this  is  the  chief  sign  of  grace  in  this  respect,  is 
very  evident  from  the  word  of  God.  Christ  has  repeat¬ 
edly  declared  that  we  should  know  professors  by  their 
fruits.  Matt.  7:16.  And  then,  after  showing  why  the 
moral  conduct  of  professors  must  necessarily  form  the 
chief  and  most  decisive  evidence  as  to  their  real  cha¬ 
racter,  he  repeats  the  assertion  :  “  Wherefore  by  their 
fruits  ye  shall  know  them.”  Ver.  20.  “  Every  tree  is 

known  by”  its  “  fruit.”  Luke,  6  :  44.  It  is  no  where 
said,  Ye  shall  know  the  tree  by  its  leaves  or  its  flowers ; 
or  ye  shall  know  men  by  their  talk,  or  by  what  they 
say  about  their  experience,  &c.  but,  “  By  their  fruits 
ye  shall  know  them  ;  the  tree  is  known  by  its  fruit.” 

And  as  this  is  the  chief  criterion  to  which  Christ 
has  directed  us,  in  order  to  our  forming  a  right  judg¬ 
ment  of  others  ;  so  it  is  the  chief  evidence  which  we 
are  to  present  to  others,  in  order  that  they  may  form  a 
right  judgment  of  us  :  “  Let  your  light  so  shine  before 
men,  that  they  may  see  your  good  works,  and  glorify 
your  Father”  who  “  is  in  heaven.”  Matt.  5  : 16.  Christ 
does  not  say  that  others,  hearing  your  good  words,  but 
that  others  seeing  your  good  works ,  may  glorify  your 
Father  who  is  in  heaven.  The  apostles  mention  Chris¬ 
tian  practice  as  the  principal  ground  upon  which  they 
formed  a  judgment  of  professing  Christians.  In  the 
beginning  of  the  sixth  chapter  to  the  Hebrews,  Paul 
speaks  of  those  who  have  had  great  illuminations,  who 
afterward  fall  away;  and  then,  in  the  ninth  verse,  he 
adds,  “  But,  beloved,  we  are  persuaded  better  things 
of  you,  and  things  that  accompany  salvation;”  and 
then,  in  the  next  verse,  he  assigns  the  reason  of  his 


Sign  Xtl.J  OF  GRACIOUS  AFFECTIONS.  241 

good  opinion  of  them.  He  does  not  say  that  he  j  udged 
favorably  of  them,  from  the  account  they  had  given 
of  the  work  of  God  upon  their  souls,  or  from  their 
talking  very  experimentally;  but  from  their  work  and 
labor  of  love:  “  For  God  is  not  unrighteous,  to  forget 
your  work  and  labor  of  love,  which  ye  have  showed 
toward  his  name,  in  that  ye  have  ministered  to  the 
saints,  and  do  minister.”  The  same  apostle  speaks  of 
serving  God  in  practice,  as  the  only  satisfactory  proof 
of  supreme  love  to  Christ,  and  a  disposition  to  prefer 
his  honor  to  our  own  interest :  “  For  all  seek  their 
own,  not  the  things  which  are  Jesus  Christ’s;  but  ye 
know  the  proof  of  him,  [Timotheus,]  that  as  a  son  with 
the  father,  he  hath  served  with  me  in  the  Gospel.” 
Phil.  2  :  21,  22.  A  manifestation  of  our  faith  without 
works,  is  a  mere  profession  of  faith ;  and,  as  the  Apostle 
James  says,  “What  doth  it  profit,  though  a  man  say 
he  hath  faith?”  James,  2  :  14.  There  are  two  ways  of 
manifesting  to  others  what  is  in  our  hearts ;  one  by 
what  we  say,  and  the  other  by  what  we  do.  Certainly 
our  saying  that  we  have  faith — that  we  are  converted ; 
our  relating  the  manner  of  our  conversion,  and  the  ex¬ 
perience  that  accompanied  and  followed,  is  only  show¬ 
ing  our  faith  by  our  words,  which  the  apostle  speaks 
of  as  falling  far  short  of  manifesting,  or  showing  our 
faith  by  our  works. 

As  the  Scriptures  very  clearly  assert,  that  practice 
is  the  best  evidence  of  sincerity  in  a  profession  of  re¬ 
ligion,  so  reason  teaches  the  same  thing.  The  com¬ 
mon  sense  of  mankind  universally  directs  them  to 
judge,  in  other  concerns,  of  men’s  dispositions,  chiefly 
from  their  practice ;  as,  for  instance,  whether  a  man  is 
a  loyal  subject,  a  real  friend,  or  a  faithful  servant.  If  a 
man  professes  a  great  deal  of  friendship  for  another. 

e  21 


242 


THE  TWELFTH  SIGN 


[Part  III. 

we  conclude  at  once,  from  rational  principles,  that 
such  profession  is  by  no  means  so  decisive  as  a  series 
of  actions ;  a  faithful  adherence  in  the  hour  of  adver¬ 
sity,  and  a  readiness  to  sacrifice  his  own  interest,  in 
order  to  promote  that  of  his  friend.  A  prudent  man 
will  trust  to  such  proofs  of  friendship,  sooner  than  a 
thousand  earnest  professions,  solemn  declarations,  and 
affectionate  expressions.  And  it  is  equally  consistent 
with  right  reason  to  regard  practice  as  the  best  evi¬ 
dence  of  friendship  toward  Christ :  “  He  that  hath  my 
commandments,  and  keepeth  them,”  says  the  Lord 
Jesus  Christ,  “  he  it  is  that  loveth  me.”  John,  14  :  21. 
Thus,  if  a  man  appears  to  imitate  Christ,  and  greatly 
to  exert  himself  to  promote  his  kingdom  and  interest 
in  the  world,  we  are  taught  by  rational  principles,  that 
this  is  an  evidence  of  love,  more  to  be  depended  upon 
than  if  he  only  talked  of  his  love  to  Christ,  and  related, 
what  he  might  call,  his  experience  of  the  love  of  Christ. 
One  man,  in  declaring  his  experience,  tells  how  he  has 
found  his  heart  weaned  from  the  world ;  but  he  is 
anxious  in  pursuing  the  world,  and  exceedingly  un¬ 
willing  to  part,  for  charitable  and  pious  uses,  with 
much  of  what  he  obtains.  Another  professing  Chris¬ 
tian  says  but  little ;  yet  he  is  ready,  at  any  time,  to  sa¬ 
crifice  his  own  interest,  or  gratification,  when  it  stands 
in  the  way  of  his  ^uty;  and  is  always  willing  to  part 
with  his  property  to  promote  religion  and  the  good  of 
his  fellow-creatures.  Now  reason  teaches,  that  the  lat¬ 
ter  gives  a  far  more  credible  evidence  of  a  heart  weaned 
from  the  world  than  the  former.  If  a  man  appears  to 
walk  humbly  with  God,  and  maintains  a  conversation 
indicating  a  broken  heart — if  he  is  patient  under  afflic¬ 
tion,  and  meek  in  his  behavior ;  he  presents  better  evi¬ 
dence  of  humility,  than  if  he  told  how  deep  a  sense  he 


Sign  XII.] 


OF  GRACIOUS  AFFECTIONS. 


243 


has  had  of  his  unworthiness,  and  how  he  has  been 
brought  to  lie  in  the  dust,  emptied  of  self,  &c.  If  a  pro¬ 
fessor  is  assuming,  and  impatient  of  the  least  opposi¬ 
tion,  we  may  be  confident  that  he  is  not  what  he  pro¬ 
fesses  to  be.  Again,  if  a  professor  of  religion  manifests 
in  his  behavior  a  tenderness  of  spirit  toward  those  who 
are  in  calamity,  and  is  willing  to  communicate  his  pro¬ 
perty  to  promote  the  welfare  of  others,  both  as  to  their 
oodies  and  their  souls,  is  not  this  a  much  clearer  mani¬ 
festation  of  a  spirit  of  love  to  men,  than  his  only  tell¬ 
ing  what  love  he  felt  to  them  at  certain  times,  how  he 
pitied  their  souls,  and  was  in  travail  for  them  ?  Tran¬ 
sient  affections  easily  produce  words  ;  and  words  are 
cheap.  Hypocrites  may  be  much  more  easily  brought 
to  talk,  than  to  act  like  saints. 

Hence  it  is  evident,  that  our  moral  and  religious  con¬ 
duct  is  the  most  satisfactory  manifestation  which  we 
can  possibly  make  of  our  piety,  as  it  respects  our  neigh¬ 
bors  and  Christian  brethren. 

But  then  the  following  things  should  be  well  ob¬ 
served,  in  order  that  this  subject  may  be  rightly  un¬ 
derstood. 

(1.)  It  should  be  remembered,  that  when  the  Scrip¬ 
tures  speak  of  Christian  practice,  as  the  best  evidence, 
with  regard  to  others,  of  our  being  in  a  state  of  grace, 
a  profession  of  religion  is  always  supposed.  The  crite¬ 
rion,  mentioned  above,  was  given  to  the  followers  of 
Christ  exclusively,  to  guide  them  in  their  opinions  of 
professing  Christians,  and  of  those  who  offered  to  be¬ 
come  members  of  their  societies ;  and  not  for  the  trial 
of  heathens,  or  of  those  who  made  no  profession  of 
Christianity,  and  with  whom  therefore  they  had  no¬ 
thing  to  do.  This  is  evident  from  the  passage  already 
quoted  from  the  seventh  of  Matthew,  “  By  their  fruits 


244 


THE  TWELFTH  SIGN 


[Part  III. 


ye  shall  know  them.”  Jesus  Christ  applies  this  rule 
to  those  who  made  a  very  high  profession,  that  is,  the 
false  prophets,  who  came  in  sheep’s  clothing,  verse  15. 
In  the  following  passage  of  the  epistle  of  James,  it  is 
evident  that  both  the  person  speaking,  and  the  person 
spoken  to,  are  professors  of  faith  in  Christ :  “  Show 
me  thy  faith  without  thy  works,  and  I  will  show  thee 
my  faith  by  my  works.” 

But  what,  it  may  be  asked,  is  comprehended  in  a 
profession  of  religion  ?  I  answer,  firstj  it  is  implied 
that  it  be  made  with  an  enlightened  understanding. 
Professors  of  religion  must  be  so  far  instructed  in  +he 
principles  of  Christianity,  as  to  understand  the  proper 
import  of  what  is  expressed  in  their  profession.  But 
in  order  to  a  credible  profession  of  religion,  it  is  not 
necessary  that  a  particular  account  should  be  given  of 
the  method  by  which  the  Holy  Spirit  effected  the  work 
of  conversion.  There  are  no  traces  in  Scripture  of  any 
such  relation  being  required  by  the  apostles  or  primi¬ 
tive  Christians,  in  order  to  their  receiving  and  treating 
others  as  their  brethren ;  or  of  their  first  examining 
candidates  respecting  the  particular  order  of  their  ex¬ 
perience.  They  required  of  them  a  profession  as  to 
what  was  wrought ;  but  no  account  of  the  manner  in 
which  it  was  effected.  There  is  not,  in  the  Scriptures, 
even  the  shadow  of  any  such  custom. 

I  am  far  from  denying  the  expediency  of  professors 
giving  an  account  of  their  experience  to  their  brethren ; 
nor  do  I  suppose  that  giving  an  account  of  our  expe¬ 
rience,  as  to  particular  exercises  of  grace,  affords  no 
assistance  to  others  in  forming  a  judgment  of  our  state ; 
I  admit  also,  that  our  being  able  to  give  a  distinct  ac¬ 
count  of  the  manner  of  our  conversion,  is  a  circum¬ 
stance  which  adds  clearness  to  the  evidence  of  a  work 


Sign  XII.J 


OF  GRACIOUS  AFFECTIONS. 


245 


of  grace.  But  what  I  mention  as  unscriptural,  is  the 
requiring  a  particular  and  exact  account  of  the  method 
and  steps  by  which  the  Spirit  of  God  proceeded  in 
bringing  our  souls  into  a  state  of  salvation,  as  absolute¬ 
ly  indispensable  in  order  to  our  being  esteemed  real 
Christians  ;  and  the  neglect  or  rejection  of  other  signs 
of  a  state  of  grace,  which  are  far  more  important  and 
decisive.  * 

A  profession  of  religion,  is  also  a  profession  of  all  that 
is  necessary  in  order  to  our  being  Christians.  If  we  take 
one  part  of  religion  and  leave  out  another  that  is  essen¬ 
tial  to  it,  what  we  take  is  not  religion,  because  something 
which  is  of  the  essence  of  it  is  wanting.  Thus,  in  or¬ 
der  to  a  profession  of  religion,  we  must  profess  that  we 
believe  in  Jesus  Christ  as  the  only  Savior,  because  such 
belief  is  essential  to  Christianity.  We  must  also  pro¬ 
fess  to  believe  that  Jesus  Christ  made  an  atonement  for 
sin.  In  short,  we  must  profess  faith  in  all  the  essential 
doctrines  of  the  Gospel,  because  a  belief  of  these  is  ab¬ 
solutely  necessary  in  order  to  real  piety.  But  there 
are  other  things  as  essential  to  religion  as  an  orthodox 
creed,  of  which  it  is  therefore  as  necessary  that  we 
should  make  profession,  before  we  can  with  propriety 
be  said  to  profess  religion.  Thus  it  is  essential  to  per¬ 
sonal  religion,  that  we  repent  of  our  sins,  that  we  for¬ 
sake  them,  and  that  we  cordially  embrace  Christ  as  our 
Savior,  giving  up  ourselves  to  be  his  servants  entirely 
and  for  ever.  Such  things  as  these  belong  as  much  to 
the  essence  of  religion,  as  the  belief  of  any  of  the  doc¬ 
trines  of  the  Gospel,  and  therefore  the  profession  of 
them,  either  expressed  or  implied,  as  much  belongs  to 
a  Christian  profession.  In  ascertaining  the  different 
parts  of  a  Christian  profession,  we  must  be  guided  by 
the  word  of  God. 


£ 


21* 


246  THE  TWELFTH  SIGN  [Part  III. 

One  particular  to  which  a  Christian  profession 
must  have  respect,  is  repentance ,  implying  a  convic¬ 
tion  that  God  would  be  just  in  our  condemnation.  See 
Matt.  3:6;  Mark,  1:4;  Matt.  3 :  7-12  ;  Acts,  2 :  38; 
Neh.  9 :  2,  33,  35. 

Again,  I  notice  a  profession  of  decided  reliance  upon 
the  work  of  Christ  for  salvation.  See  Isa.  45  :  22,  &c; 
Deut.  26:  17;  1  Cor.  1 :  30,  31. 

And  lastly,  I  mention  a  profession  of  universal  obe¬ 
dience  to  the  will  of  God.  See  Exod.  19:8;  &  24 : 
3,  7 ;  Deut.  26  :  16—18 ;  2  Kings,  23  :  3 ;  Neh.  10  :  28, 
29;  Psa.  119:57,  106;  2  Chron.  15:  12 — 14. 

Hence,  in  order  to  our  being  justly  esteemed  sincere 
professors  of  religion,  according  to  the  rules  of  Christ 
and  his  apostles,  we  must  exhibit  a  holy  life,  together 
with  a  profession,  either  expressing,  or  at  least  imply¬ 
ing,  such  particulars  as  those  which  have  now  been 
enumerated. 

(2.)  That  we  may  rightly  understand  how  Christian 
practice  is  the  best  evidence  of  the  sincerity  of  a  pro¬ 
fessing  Christian,  it  is  necessary  that  what  has  been 
said  respecting  the  nature  of  Christian  practice  should 
be  borne  in  mind,  and  that  it  should  be  considered  how 
far  this  may  be  visible  to  others.  Merely  that  a  pro¬ 
fessor  of  religion  is  a  moral  man,  is  no  decisive  proof 
of  the  sincerity  of  his  profession.  To  proceed  no  fur¬ 
ther  than  this,  is  not  making  our  light  shine  before  men. 
This  is  not  that  work  and  labor  of  love  manifested 
toward  the  name  of  Christ,  which  gave  the  apostle 
such  a  conviction  of  the  sincerity  of  the  professing 
Hebrews.  Ileb.  6  :  9,  10.  There  may  appear  nothing 
in  a  man’s  life  and  conversation  inconsistent  with  his 
being  truly  pious,  and  yet  there  may  be  no  clear,  posi¬ 
tive  evidence  that  he  is  so.  But  there  may  be  very  de- 


Sign  XII.J 


OF  GRACIOUS  AFFECTIONS. 


247 


cisive,  positive  evidence  of  holiness  in  the  general  con¬ 
duct  of  professors.  They  may  give  evidence  of  the 
universal  performance  of  their  duty,  both  to  God  and 
toman;  of  their  walking  as  Christians  in  the  house  of 
God,  in  their  families,  and  among  their  neighbors;  of 
a  disposition  to  deny  themselves,  and  a  willingness  to 
suffer  for  Christ,  for  the  interests  of  religion,  and  for 
the  benefit  of  their  brethren;  and  when  this  is  the  case 
there  is  an  evidence  of  their  sincerity,  far  more  decisive 
and  important  than  would  be  afforded  by  all  other 
marks  of  gracious  affections  united. 

(3.)  It  must  be  remembered,  agreeably  to  what  has 
been  already  observed,  that  no  appearances  whatever 
are  infallible  proofs  of  grace.  The  signs  which  have 
been  mentioned  are  the  best  that  can  be  given ;  and  are 
such  as  oblige  us  to  receive  the  professors  as  saints,  and 
to  rejoice  in  them,  and  love  them  as  the  children  of  God  : 
but  nothing  that  appears  to  us  in  their  spirit  and  con¬ 
duct,  can  be  sufficient  to  produce  an  absolute  certainty 
in  our  minds,  as  to  the  state  of  their  souls;  for  we  see 
not  their  hearts,  nor  all  their  behavior;  much  of  it  is 
in  secret.  It  is  impossible  to  determine  with  certainty, 
how  far  a  person,  from  wrong  principles,  may  proceed 
in  the  imitation  of  Christian  graces.  Though  undoubt 
edly,  if  we  were  acquainted  with  as  much  of  men’s 
practices  as  their  own  consciences  are,  we  might  judge 
with  infallible  certainty  as  to  their  state.— This  will  fur¬ 
ther  appear  from  what  follows. 

Having  thus  considered  Christian  practice  as  the  best 
evidence  of  our  sincerity,  as  it  respects  others,  I  now 
proceed, 

2.  T o  observe,  that  the  Scriptures  also  speak  of  Chris¬ 
tian  practice  as  a  satisfactory  evidence  of  grace  to  out 
own  consciences:  “  Hereby  we  know  that  we  know  him, 


248  T£IE  TWELFTH  SIGN  [Part  III. 

if  we  keep  his  commandments.”  1  John,  2  :  3.  “My 
little  children,  let  us  not  love  in  word,  neither  in  tongue, 
but  in  deed,  and  in  truth.  And  hereby  we  know  that 
we  are  of  the  truth,  and  shall  assure  our  hearts  before 
nim.”  1  John,  3  :  18,  19.  And  the  Apostle  Paul, in  the 
sixth  of  Hebrews,  speaks  of  the  work  and  labor  of 
love  of  those  to  whom  he  wrote,  as  that  which  pro¬ 
duced  in  them  a  persuasion  that  they  possessed  some¬ 
thing  superior  to  the  highest  common  illuminations; 
and  which  tended  to  afford  them  the  most  satisfactory 
hope  concerning  themselves:  “But,  beloved,  we  are 
persuaded  better  things  of  you,  and  things  which  ac¬ 
company  salvation,  though  we  thus  speak.  For  God 
is  not  unrighteous  to  forget  your  labor  of  love,  which 
ye  have  showed  toward  his  name,  in  that  ye  have  min¬ 
istered  to  the  saints,  and  do  minister.  And  we  desire 
that  every  one  of  you  do  show  the  same  diligence,  to 
the  full  assurance  of  hope  unto  the  end.”  verse  9,  &c. 
The  apostle  directs  the  Galatians  to  examine  their  prac¬ 
tice,  that  they  might  rejoice  in  the  safety  and  happiness 
of  their  state :  “  Let  every  man  prove  his  own  work, 
and  then  shall  he  have  rejoicing  in  himself,  and  not  in 
another.”  Gal.  6  :  4.  The  Psalmist  says,  “Then  shall 
I  not  be  ashamed,  when  I  have  respect  unto  all  thy 
commandments,”  Psa.  119:6.  Our  Savior,  speaking 
to  his  immediate  followers,  says,  “Not  every  one  that 
saith  unto  me,  Lord,  Lord,  shall  enter  into  the  kingdom 
of  heaven;  but  he  that  doeth  the  will  of  my  Father. — 
Many  will  say  unto  me  in  that  day,  Lord,  Lord,  &c. 
— And  then  will  I  profess  unto  them,  I  never  knew 
you ;  depart  from  me,  ye  that  work  iniquity.  There¬ 
fore,  whosoever  heareth  these  sayings  of  mine,  and 
doeth  them,  I  will  liken  him  unto  a  wise  man  who  built 
his  house  upon  a  rock.  And  every  one  that  heareth 


Si«m  XII.  I  OF  GRACIOUS  AFFECTIONS.  249 

those  sayings  of  mine,  and  doeth  them  not ,  shall  be 
likened  unto  a  foolish  man”  who  “  built  his  house  upon 
the  sand.”  Matt.  7  :  21-28. 

But  for  the  sake  of  greater  clearness,  I  would  show 
what  we  are  to  understand  by  Christian  practice, 
when  the  Scriptures  represent  it  as  a  sure  evidence  to 
ourselves  that  we  are  real  Christians ;  and  then  attempt 

to  PROVE  THAT  THIS  IS  THE  BEST  EVIDENCE  which  ally 

man  can  have  of  his  being  a  Christian  indeed. 

(1.)  I  would  explain  the  nature  of  that  pi'actice , 
which  the  Scriptures  represent  as  a  sure  evidence  to 
ourselves  that  we  are  real  Christians. 

When  the  Scriptures  speak  of  good  works,  we  can¬ 
not  reasonably  suppose  that  they  have  respect  merely 
to  what  is  external ,  and  not  at  all  to  the  aim.  or  inten¬ 
tion  of  the  agent.  Exertions  of  the  body,  thus  regarded, 
are  neither  acts  of  obedience  nor  disobedience,  any 
more  than  the  motions  of  the  body  in  a  convulsion. 
But  that  obedience  which  constitutes  the  best  evidence 
of  grace,  as  it  respects  ourselves,  is  the  obedience  of 
the  soul. 

There  are  two  kinds  of  exercises  of  grace.  There 
are  those  which  begin  and  terminate  within  the  soul, 
possessing  no  immediate  relation  to  any  thing  that  is 
practical.  Such  are  the  exercises  of  grace  which  are 
confined  to  contemplation. 

There  is  another  kind  of  gracious  exercise  which  is 
practical,  because  it  immediately  respects  something 
to  be  done.  It  is  the  influence  of  grace,  in  the  volitions 
of  the  will,  directing  our  actions.  As,  for  instance,  when 
a  believer,  from  a  spirit  of  Christian  charity,  commu¬ 
nicates  to  the  necessities  of  the  poor,  or  willingly,  from 
supreme  love  to  Christ,  endures  persecution,  in  the 
path  of  duty;  in  both  these  cases  there  are  the  opera- 


250  THE  TWELFTH  SIGN  [Part  III. 

tions  of  grace,  producing  their  correspondent  actions. 
The  acts  of  the  soul,  under  the  influence  of  grace,  in 
the  performance  of  good  works,  are  the  good  works 
themselves.  As  Dr.  Doddridge  observes,  the  determi¬ 
nations  of  the  will  are,  indeed,  our  very  actions.  In  this 
exercise  of  the  soul,  is  included  the  aim  and  intention 
of  the  mind.  We  should  not  regard  the  motions  of  a 
statue  distributing  alms  by  clock-work,  as  being  acts 
of  obedience  to  Christ ;  neither  should  we  call  the  vo¬ 
luntary  actions  of  any  man,  however  agreeable  in  ap¬ 
pearance  to  the  will  of  God,  by  the  name  of  obedience 
to  Christ,  if  he  had  never  heard  of  him,  or  had  no  re¬ 
ference  to  his  commands  in  what  he  did.  If  true  Chris¬ 
tian  obedience  does  not  consist  in  the  mere  motions  of 
the  body  only,  but  in  the  operations  of  the  soul  also, 
the  whole  exercise  of  the  mind  must  be  considered,  in¬ 
cluding  the  motives  by  which  it  is  actuated,  and  the 
respect  it  has  to  the  will  of  God ;  otherwise  it  cannot 
be  ascertained  that  our  actions  are  obedience  to  the  will 
of  God.  As  he  regards  the  soul  more  than  the  body,  it 
is  the  principle  by  which  our  minds  are  influenced,  that 
he  chiefly  regards  in  all  our  actions. 

Now  this  is  what  we  are  to  understand  by  obedience, 
when  mentioned  in  Scripture,  as  a  sure  evidence  to 
ourselves  that  we  possess  a  principle  of  grace :  it  is  the 
obedience  of  the  soul ,  prompting'  and  governing  our 
moral  actions.  When  practice  is  mentioned  as  a  de¬ 
cisive  evidence  of  our  piety  as  it  respects  ourselves, 
that  in  our  practice  with  which  we  only  are  acquainted 
is  always  included.  When  Christ,  at  the  conclusion 
of  his  sermon  upon  the  mount,  speaks  of  our  doing,  or 
practising  those  sayings  of  his,  as  the  grand  evidence 
of  our  being  true  disciples,  lie  has  respect  not  only  to 
our  actions,  but  also  to  the  exercise  of  mind  by  which 


Sign  XII.]  OF  GRACIOUS  AFFECTIONS.  ^01 

those  actions  are  prompted.  This  will  be  evident,  it 
we  consider  what  those  sayings  are  to  which  he  refeis : 
we  shall  find  them  as  follows  :  *  Blessed  are  the  poor 
in  spirit ;  blessed  are  they  that  mourn ;  blessed  are  the 
meek;  blessed  are  the  merciful;  blessed  are  the  pi  re 
in  heart ;”  &c.  &c.  We  are  often  commanded  to  love 
one  another;  but  this  commandment  respects  chiefly 
an  exercise  of  mind,  terminating  in  practice.  When 
we  are  told  in  Scripture,  that  men  shall,  at  the  last  day, 
be  judged  “  according  to  their  works,”  and  that  “  all 
shall  receive  according  to  the  things  done  in  the  bod]y , 
we  are  not  to  understand  this  of  actions  only ;  for  God 
is  often  spoken  of  as  searching  the  heart  and  trying 
the  reins,  that  he  may ‘render  to  every  one  according 
to  his  works.  See  Rev.  2  :  23 ;  Jer.  17  :  9,  10. 

Though  in  this  evidence  of  sincerity,  what  is  inward 
is  of  greatest  importance,  yet  what  is  outward  is  also 
included ;  and  hereby  are  cut  off  all  pretensions  which 
any  man,  who  externally  lives  wickedly,  can  possibly 

have  as  to  signs  of  godliness. 

(2.)  I  proceed  to  show,  that  Christian  practice,  thus 

explained,  is  the  chief  evidence  to  ourselves  that  we  are 
really  Christians.  It  is  an  evidence  very  much  supe¬ 
rior  to  any  evidence  drawn  from  our  first  convictions, 
our  knowledge,  or  our  comfort,  or  any  exeicises  of 
grace  whatever,  which  begin  and  end  in  the  mind. 
This  appears  from  the  following  arguments. 

Argument  I.  Reason  clearly  shows,  that  those  things 
which  men,  when  left  to  follow  their  own  choice, 
show  by  their  actions  that  they  prefer,  are  what  they 
do  really  prefer  in  their  hearts.  Sincerity  in  religion, 
agreeably  to  what  has  been  observed,  consists  in 
placing  our  affections  supremely  upon  God,  in  having 
a  disposition  to  resign  all  for  Christ,  &c.  But  our  ac- 


252 


THE  TWELFTH  SIGN 


[Part  HL 


tions  are  the  proper  evidence  as  to  what  we  really 
prefer.  As,  for  instance,  when  God  and  other  things 
are  placed  in  competition  :  religion  and  its  connected 
blessings  on  the  one  hand,  and  worldly  interest  or  plea¬ 
sure  on  the  other ;  a  man’s  behavior  under  such  cir¬ 
cumstances,  in  actually  forsaking  the  one  and  adhering 
to  the  other,  is  the  proper  test  as  to  which  he  really 
prefers.  Sincerity  consists  in  forsaking  all  for  Christ 
in  heart ;  but  to  forsake  all  for  Christ  in  heart,  is  the 
same  thing  as  to  have  a  heart  to  forsake  all  for  Christ; 
and  certainly  the  proper  trial,  whether  a  man  has  such 
a  disposition,  is  his  being  actually  put  to  it — his  having 
Christ  and  other  things  so  placed  in  competition,  that 
he  must  necessarily  forsake  the  one  and  adhere  to  the 
other. 

It  is  therefore  extremely  absurd  for  any  one  to  say 
that  he  has  a  good  heart,  while  he  lives  a  wicked  life, 
or  does  not  bring  forth  the  fruit  of  universal  holiness 
in  his  practice.  For  it  is  proved,  in  fact,  that  such  men 
do  not  love  God  supremely.  Men  who  live  in  the  in¬ 
dulgence  of  sin,  and  yet  flatter  themselves  that  they 
shall  go  to  heaven,  act  as  though  they  hoped  to  make 
a  fool  of  their  Judge.  This  is  implied  in  what  the 
apostle  says  in  the  following  passage :  “  Be  not  de¬ 
ceived,  God  is  not  mocked ;  for  whatsoever  a  man  sow- 
eth,  that  shall  he  also  reap.”  Gal.  6  :  7. 

Argument  II.  It  is  also  evident,  that  those  circum¬ 
stances  which  put  it  to  the  test ,  whether  men  will  prefer 
the  approbation  of  God  to  other  things  in  practice ,  are 
the  proper  trials  of  their  sincerity.  Those  circum¬ 
stances  which  constitute  the  difficulties  of  religion,  or 
those  things  which  render  the  performance  of  our  duty 
difficult,  upon  any  other  principle  than  the  love  of  God, 
are  oroperly  denominated  trials.  They  are  so,  because 


Sign  XII.  ’  OF  GRACIOUS  AFFECTIONS.  ^03 

by  them  the  reality  of  a  supreme  love  to  God  is  brought 
to  the  test  of  experiment  and  fa  ;t.  The  Scriptures, 
when  they  call  the  difficulties  by  which  Christians  are 
exercised,  temptations  or  trials,  explain  themselves  to 
mean  thereby,  the  trials  of  our  faith.  See  James,  1  : 
2,  3  ;  1  Pet.  1  :  6,  7.  The  Apostle  Paul  speaks  of  the 
duty  of  parting  with  our  property  for  the  poor,  as  the 
proof  of  the  sincerity  of  our  love.  2  Cor.  8  :  8.  The 
difficulties  of  religion  are  often  represented  in  Scrip¬ 
ture,  as  trying  professors  in  the  same  way  as  the  fur¬ 
nace  tries  gold  and  silver.  Psalm  66  :  10,  11 ;  Zech. 
13  :  9.  That  which  has  the  appearance  of  gold,  is  put 
into  the  furnace  in  order  that  it  may  be  ascertained 
whether  it  is  what  it  seems  to  be,  or  not.  So  the  diffi¬ 
culties  of  religion  try  those  who  have  the  profession 
and  the  appearance  of  saints.  If  we  put  gold  into  the 
furnace,  we  ascertain  its  great  value  and  preciousness  ; 
and  so,  when  under  trials,  true  Christian  virtues  appear 
in  all  their  inestimable  importance.  1  Pet.  1,  7.  Pure 
gold  will  come  out  of  the  furnace  in  full  weight ;  so 
true  saints  will  lose  nothing  in  the  furnace  of  affliction ; 
they  will  come  forth  as  gold.  Job,  23  :  10.  W  hen  God 
is  said  to  try  men,  we  are  r.ot  to  understand  that  he 
tries  them  for  his  own  information,  or  that  he  may  ob¬ 
tain  evidence  of  their  sincerity ;  but  chiefly  for  their 
satisfaction,  and  to  exhibit  evidence  to  their  own  con¬ 
sciences.  Thus  when  God  is  said  to  prove  Israel  by 
difficulties  in  the  wilderness  and  by  their  enemies  in 
Canaan,  to  know  what  was  in  their  hearts,  whether 
they  would  keep  his  commandments  or  not,  it  must  be 
understood  that  these  trials  were  to  manifest  their  sin¬ 
cerity  to  themselves,  that  they  might  know  what  was 
in  their  own  hearts.  So  when  God  tempted,  or  tried 
Abraham  with  that  painful  command  of  offering  up  his 
£  22 


254 


THE  TWELFTH  SIGN 


[Part  III. 

son,  it  was  not  for  his  own  satisfaction,  but  for  the  sa¬ 
tisfaction  of  Abraham,  that  he  might  have  a  clear  ma¬ 
nifestation  of  the  favor  of  God  toward  him.  When 

•  \ 

Abraham  had  proved  faithful  under  this  trial,  God  says 
to  him,  “  Now  I  know  that  thou  fearest  God,  seeing 
thou  hast  not  withheld  thy  son,  thine  only  son  from 
me.”  This  declaration  implies,  that  in  the  practical  ex¬ 
ercise  of  grace,  the  existence  of  that  grace  was  ren¬ 
dered  more  evident.  We  find  also  that  Christ  repeated¬ 
ly  adopted  the  same  means  of  convincing  those  who 
pretended  friendship  to  him,  and  of  showing  them  what 
they  were.  This  was  the  method  he  took  with  the  rich 
young  man.  Matt.  19  :  16,  &c.  This  man  appeared  to 
show  much  respect  for  Christ ;  he  came  kneeling  to 
him,  calling  him  Good  Master,  and  making  a  great  pro¬ 
fession  of  obedience  to  the  commands  of  God;  but 
Christ  put  his  sincerity  to  the  test,  by  bidding  him  sell 
all  that  he  had,  give  it  to  the  poor,  take  up  his  cross 
and  follow  him.  So  he  tried  another,  of  whom  we 
read  in  Matt.  8  :  20.  This  person  professed  great  re¬ 
spect  for  Christ,  saying,  “  Lord,  I  will  follow  thee 
whithersoever  thou  goest.”  Christ  immediately  puts 
his  friendship  to  the  test,  by  telling  him  that  “  the  foxes 
have  holes,  and  the  birds  of  the  air  have  nests,  but  the 
Son  of  Man  hath  not  where  to  lay  his  head.”  And 
thus  Christ  is  accustomed  still  to  try  professors  in  gene¬ 
ral.  The  seed  sown  in  different  kinds  of  ground,  ap¬ 
pears  all  alike  when  it  first  springs  up ;  yet  when  it  is 
tried  by  the  heat  of  the  sun,  the  difference  becomes 
evident. 

Since  therefore  these  are  the  things  by  which  God 
is  pleased  to  try  us,  it  is  undoubtedly  the  safest  way 
for  us  to  try  ourselves  by  the  same  means.  As  these 
trials  are  not  for  Ins  information,  but  for  ours,  we  ought 


OF  GRACIOUS  AFFECTIONS. 


255 


Sign  XII.] 

to  receive  our  information  from  them,  respecting  the 
sincerity  of  our  attachment  to  Christ.  If  we  wish  to 
know  whether  a  building  is  strong  or  not,  we  should 
view  it  when  the  wind  blows.  When  a  man  comes  to 
the  place  where  the  path  divides,  one  branch  leading 
to  Christ,  the  other  to  the  gratification  of  his  lusts, 
then  he  is  brought  to  the  test,  then  his  real  disposition, 
or  the  state  of  his  mind,  is  likely  to  be  ascertained. 

Argument.  III.  Another  argument  by  which  it  is 
proved  that  holy  practice,  as  it  has  been  already  de¬ 
scribed,  is  the  best  evidence  to  ourselves  of  our  being 
in  a  state  of  grace,  is,  that  by  practice  grace  is  said  in 
Scripture  to  be  made  perfect,  or  to  be  finished :  “  Seest 
thou  how  faith  wrought  with  his  works,  and  by  works 
was  faith  made  perfect,”  or  finished,  as  the  original 
properly  means.  James,  2  :  22.  Our  love  to  God  is  said 
to  be  made  perfect,  or  finished,  in  our  keeping  his  com¬ 
mandments  :  “  He  that  saith,  I  know  him,  and  keepeth 
not  his  commandments,  is  a  liar,  and  the  truth  is  not 
in  him ;  but  whoso  keepeth  his  word,  in  him  verily  the 
love  of  God  is  perfected.”  1  John,  2  :  4,  5.  The  com¬ 
mandment  of  Christ,  to  which  the  apostle  here  alludes, 
as  appears  from  the  following  verses,  is  that  great  com¬ 
mand  of  his,  which  respects  deeds  of  love  to  our  bre¬ 
thren.  Again,  we  have  a  similar  passage  in  chap.  4, 
ver.  12.  “  If  we  love  one  another,  God  dwelleth  in  us, 
and  his  love  is  perfected  in  us.” 

Now  if  grace  is  thus  made  perfect  in  its  fruit,  if 
these  practical  exercises  of  grace  are  those  in  which  it 
appears  in  its  proper  effects,  in  which  whatsoever  be¬ 
longs  to  its  design,  tendency,  and  operation,  is  com¬ 
pleted,  then  these  exercises  must  be  the  best  evidences 
of  grace.  The  nature  and  tendency  of  every  principle 
must  appear  with  the  greatest  clearness  in  its  most 


25G 


THE  TWELFTH  SIGN 


[Part  III 


perfect  exercises.  The  Apostle  James  says,  by  works 
is  faith  made  perfect ;  and  from  this  he  argues,  that 
works  are  the  chief  evidence  of  faith.  James,  2  :  22. 
And  the  Apostle  John,  after  he  has  repeatedly  told  us, 
that  love  is  made  perfect  by  our  keeping  the  command¬ 
ments  of  Christ,  observes,  that  perfect  love  casteth  out 
fear.  1  John,  4  :  18. 

Argument  IV.  Another  circumstance  which  makes 
it  apparent  that  holy  practice  is  the  principal  evidence 
which  we  ought  to  make  use  of  in  judging  both  of  our 
own  and  of  the  sincerity  of  others,  is,  that  this  evi¬ 
dence  is  above  all  others  insisted  on  in  Scripture.  A 
common  acquaintance  with  the  Bible  will  be  sufficient 
to  convince  any  one,  that  this  is  far  more  insisted  on, 
as  an  indication  of  true  piety,  than  any  other  evidence. 
In  the  New  Testament,  where  Christ  and  his  apostles 
are  purposely  directing  us  to  marks  of  true  godliness, 
this  is  almost  exclusively  mentioned.  It  may  be  ob¬ 
served  also,  that  Christ  and  his  apostles  very  often,  in 
speaking  upon  the  great  doctrines  of  religion,  so  far 
show  what  the  nature  of  true  godliness  is,  that,  by  just 
consequence,  we  may  infer  what  are  the  signs  by  which 
it  is  indicated.  They  also  frequently,  and  with  design, 
propose  criterions  for  the  trial  of  professors,  introduc¬ 
ing  what  they  say  with  such  expressions  as  these : 
“  By  this  are  manifest  the  children  of  God,  and  the  chil¬ 
dren  of  the  devil :  hereby  we  shall  assure  our  hearts,” 
&c.  But  I  find  no  place,  in  which  either  Christ  or  his 
apostles  point  out  signs  of  godliness,  but  where  Chris¬ 
tian  practice  is  almost  the  only  thing  insisted  on.  In 
many  of  those  places  indeed,  “  love  to  the  brethren”  ib 
spoken  of  as  a  sign  of  godliness ;  and  there  is  no  other 
virtuous  affection,  or  disposition,  so  often  mentioned 
as  a  mark  of  true  grace ;  but  then  the  Scriptures  ex- 


OF  GRACIOUS  AFFECTIONS. 


267 


Sign  XII.] 

plain  themselves  to  mean  chiefly  this  affection  as  ex¬ 
ercised  and  expressed  in  practice ,  or  in  deeds  of  love. 
The  Apostle  John,  who,  above  all  others,  insists  on  love 
to  the  brethren  as  a  sign  of  godliness,  very  evidently 
means  love  terminating  in  practice :  “We  know  that 
we  have  passed  from  death  unto  life,  because  we  love 
the  brethren  :  he  that  loveth  not  his  brother,  abideth  in 
death.  Whoso  hath  this  world’s  goods,  and  seeth  his 
brother  have  need,  and  shutteth  up  his  bowels  of  com¬ 
passion  from  him,  how  dwelleth  the  love  of  God  in 
him?  My  little  children,  let  us.love  not  in  word,  nei¬ 
ther  in  tongue,  but  in  deed,”  that  is,  practically,  “  and 
in  truth.  And  hereby  we  know  that  we  are  of  the 
truth,  and  shall  assure  our  hearts  before  him.”  So  that 
when  the  Scriptures  insist  on  our  loving  one  another, 
as  a  great  sign  of  godliness,  we  are  not  thereby  to  un¬ 
derstand  the  mere  workings  of  affection,  so  much  as 
our  cordially  practising  all  the  duties  we  owe  to  our 
brethren :  all  that  the  New  Testament  repeatedly  tells 
us  is  comprehended  in  the  duty  of  loving  others.  Rom. 
13  :  8  and  10 ;  Gal.  5  :  14 ;  Matt.  22  :  39,  40.  So  that, 
in  reality,  there  is  no  passage  in  the  New  Testament, 
in  which  a  sign  of  godliness  is  pointed  out,  in  which 
holy  practice  is  not  chiefly  intended.  This  clearly 
proves  that  holy  practice  is  the  chief  evidence  of  real 
godliness.  As  therefore,  we  profess  to  make  the  word 
of  God  our  rule,  we  should  undoubtedly  try  ourselves 
by  those  marks  to  which  the  Scriptures  direct  us  for 
that  purpose.  And  surely  those  things  which  Christ 
and  his  apostles  chiefly  insisted  on,  as  signs  of  grace, 
ministers  ought  chiefly  to  insist  on  with  the  same  view. 
To  insist  much  on  those  things  on  which  the  Scrip¬ 
tures  insist  little ;  and  to  insist  little  upon  those  things 
upon  which  the  Scriptures  insist  much,  is  a  most  dan- 

E  22* 


258 


THE  TWELFTH  SIGN. 


[Part  III. 


gerous  error.  The  Scriptures  were  made  for  man,  and 
they  are  by  Infinite  Wisdom  fitted  for  our  use  and  bene¬ 
fit:  we  should,  therefore,  make  them  our  guide  in 
judging  of  religion  and  of  ourselves. 

Holy  practice  is  not  only  more  frequently  men¬ 
tioned  and  insisted  on  than  other  signs;  but  in  many 
places  it  is  represented  as  the  chief  evidence.  If  God 
was  now  to  speak  from  heaven  to  resolve  our  doubts 
respecting  marks  of  godliness,  and  should  point  out 
some  particular  sign,  by  which  we  might  know'  with 
certainty  whether  we  were  sincerely  godly  or  net; 
should  we  not  regard  it  as  a  matter  beyond  doubt,  that 
the  evidence  mentioned  was  given  as  a  special,  distin¬ 
guishing  sign  of  true  godlbiess — a  mark  which,  above 
all  others,  was  to  be  decisive  ?  Now  this  is  precisely 
the  case  with  the  evidence  of  which  I  am  speaking. 
God  has  very  often  expressed  himself  in  the  following- 
manner  concerning  Christian  practice :  “  He  that  hath 
my  commandments,  and  keepeth  them,  he  it  is  that 
loveth  me”  John,  14  :  21.  This  declaration,  as  appears 
from  the  context,  was  made  to  comfort  his  disciples 
after  his  departure.  I  would  observe,  that  not  only 
the  emphasis  with  which  Christ  expresses  himself  is 
remarkable,  but  also  his  repeatedly  enforcing  the  sub¬ 
ject,  as  he  does  in  the  context:  “If  ye  love  me,  keep 
my  commandments.”  ver.  15.  “If  a  man  love  me,  he 
will  keep  my  words.”  ver.  23.  In  the  next  chapter  he 
repeatedly  makes  similar  declarations :  “  Herein  is  my 
father  glorified,  that  ye  bear  much  fruit,  so  shall  ye  be 
my  disciples.”  ver.  8.  “Ye  are  my  friends,  if  ye  do 
whatsoever  I  command  you.”  ver.  14. — “Hereby  we 
know  that  we  know  him,  if  we  keep  bis  command¬ 
ments.”  1  John, 2:3.  “Whoso  keepeth  his  word,  in 
him  verily  is  the  love  of  God  perfected:  hereby  know 


Sign  XII.]  OF  GRACIOUS  AFFECTIONS.  S&9 

we  that  we  are  in  him.”  ver.  5.  “  Let  us  love  in  deed 
and  in  truth :  hereby  we  know  that  we  are  of  the  truth,” 
chap.  3: 18,  19.  And  how  evidently  is  holy  practice 
mentioned  as  the  grand  mark  of  distinction  between 
the  children  of  God  and  the  children  of  the  devil,  in 
the  tenth  verse  of  the  same  chapter:  “In  this  the  chil¬ 
dren  of  God  are  manifest,  and  the  children  of  the  de¬ 
vil.”  “He  that  doeth  righteousness,  is  righteous— he 
that  committeth  sin  is  of  the  devil.”  ver.  7,  8.  We 
have  a  similar  emphatical  declaration  in  2  John,  6, 
“  This  is  the  love  of  God ,  that  we  walk  after  his  com¬ 
mandments;”  that  is,  as  we  must  understand  the  ex¬ 
pression,  This  is  the  proper  evidence  of  love.  Again, 
in  1  John,  5:3.“  This  is  the  love  of  God ,  that  we  keep 
his  commandments.”  So  the  Apostle  James,  speaking 
of  the  proper  evidences  of  real  piety,  says,  “Pure  re¬ 
ligion  and  undefiled  before  God  and  the  Father,  is  this, 
To  visit  the  fatherless  and  widows  in  their  affliction, 
and  to  keep”  ourselves  “unspotted  from  the  world.” 
James,  1 : 27. 

On  the  other  hand,  the  Scriptures  never  use  such  em¬ 
phatical  expressions  respecting  any  other  signs  of  hy¬ 
pocrisy,  as  that  of  unholy  practice:  “Be  not  deceived, 
God  is  not  mocked;  for  whatsoever  a  man  soweth,  that 
shall  he  also  reap.”  Gal.  6  :  7.  “Be  not  deceived;  nei¬ 
ther  fornicators,  —nor  idolaters,— nor  adulterers,— nor 
thieves,— nor  drunkards,  &c.  shall  inherit  the  kingdom 
of  God.”  1  Cor.  6:9,  10.  “He  that  saith,  I  know  him, 
and  keepeth  not  his  commandments,  is  a  liar,  and  the 
truth  is  not  inliim  ”  l  John,  2: 4.  “If  any  man  among 
you  seem  to  be  religious,  and  bridleth  not  his  tongue, 
but  deceiveth  his  own  heart,  that  man’s  religion  is  vain.” 
James,  1 :  26.  A.  “highway  shall  be  there— and  it  shall 
be  called,  The  way  of  holiness  ;  the  unclean  shall  not 


200 


THE  TWELFTH  SIGN 


[Part  III 


pass  over  it.”  Isa.  35 : 8.  “  And  there  shall  in  no  wise 
enter  into”  the  celestial  city  “any  thing  that  worketh 
abomination  or  maketh  a  lie.”  Rev.  21:27. 

Argument  V.  Another  circumstance  which  renders 
it  evident  that  holy  practice  is  the  best  proof  of  our 
sincerity  as  professors  of  religion,  not  only  to  the 
world,  but  to  our  own  consciences,  is,  that  this  is  the 
chief  evidence  which  will  hereafter  be  made  use  of 
befw'e  the  judgment  seat  of  God ;  according  to  which 
the  sentences  then  pronounced  will  be  regulated,  and 
the  state  of  every  professor  of  religion  unalterably  de¬ 
termined.  At  the  last  day  there  will  be  a  manifest  and 
conspicuous  trial  of  professors,  at  which  evidence  will 
be  produced.  But  the  final  judgment  of  men,  in  order 
to  their  everlasting  retribution,  will  not  be  a  trial  of 
the  state  of  their  hearts  for  the  satisfaction  of  the 
Divine  Mind;  but  a  declarative  judgment,  a  manifes¬ 
tation  of  the  justice  of  God  to  their  own  consciences 
and  to  the  world.  Hence  the  day  of  judgment  is  called 
the  day  of  the  “revelation  of  the  righteous  judgment 
of  God.”  Rom.  2  :  5.  The  design  of  the  future  trial 
and  judgment  of  men,  will  be  especially  the  clear 
manifestation  of  the  righteous  judgment  of  God  to 
the  conscience  of  each  individual.  The  Scriptures 
abundantly  teach  us,  that  the  chief  evidences  of  which 
the  Judge  will  make  use,  and  according  to  which  the 
final  state  of  every  man  will  be  determined,  will  be  our 
works,  or  moral  conduct  in  this  world  :  “  And  I  saw 
the  dead,  small  and  great,  stand  before  God  ;  and  the 
books  were  opened  ;  and  the  dead  were  judged  out  of 
those  things  which  were  written  in  the  books,  accord¬ 
ing  to  their  works;  and  the  sea  gave  up  the  dead  which 
were  in  it ;  and  death  and  hell,”  or  the  unseen  world, 
delhered  up  the  dead  which  were  in  them;  and 


OF  GRACIOUS  AFFECTIONS. 


261 


Sign  XII.J 


every  man  was  judged  according  to”  his  “works.” 
Rev.  20  :  12,  13.  See  also  2  Cor.  5  :  10.  In  that  most 
particular  description  of  the  day  of  judgment  in  the 
25th  chapter  of  Matthew,  the  moral  conduct  of  men  is 
the  only  evidence  mentioned  by  Christ  as  that  by 
which  the  sentence  of  each  individual  will  be  regu¬ 
lated. 

Hence  we  may  undoubtedly  infer,  that  our  works, 
as  explained  above,  are  the  most  decisive  criterion  as 
to  our  real  state  :  and  in  forming  a  judgment  of  our¬ 
selves  now,  we  should  certainly  adopt  that  evidence 
which  our  supreme  Judge  will  chiefly  make  use  of 
when  we  come  to  stand  before  him  at  the  last  day. 


From  what  has  been  said,  it  is  abundantly  clear, 
that  Christian  practice  is  the  most  decisive  evidence  of 
the  gracious  sincerity  of  professors,  both  to  themselves 
and  to  others.  The  saints  may  have  other  exercise® 
of  grace  besides  these,  which  are  very  satisfying  to 
themselves;  but  still  this  is  the  chief  and  most  decisive 
evidence.  There  may  be  several  circumstances  which 
show  that  a  certain  tree  is  a  fig-tree,  but  the  most  de 
cisive  evidence  is  that  it  actually  bears  figs. 

Christian  practice  is  that  evidence  which  confirms 

EVERY  OTHER  INDICATION  OF  TRUE  GODLINESS.  There  is 

not  one  giace  of  the  Spirit  of  God,  of  the  existence  of 
which,  in  any  professor  of  religion,  Christian  practice 
is  not  the  most  decisive  evidence. 

Practice  is  the  most  decisive  proof  of  the  saving 
knowledge  of  God.  This  appears  from  a  passage 
already  quoted :  “  Hereby  we  know  that  we  know 
him,  if  we  keep  his  commandments.”  It  is  in  vain  for 
us  to  profess  that  we  know  God,  if  in  works  we  deny 
him.  Tit.  1  :  16.  And  if  we  know  God,  but  glorify 


262 


THE  TWELFTH  SIGN 


[Part  III. 


him  not  as  God,  our  knowledge  will  only  lead  to 
our  condemnation.  Rom.  1  :  21.  The  distinguishing 
mark  of  that  knowledge  which  saves  and  makes  happy, 
is  that  it  is  practical :  “  If  ye  know  these  things,  happy 
are  ye  if  ye  do  them.”  John,  13  :  17.  “  To  depart  from 
evil,  is  understanding.”  Job,  28  :  28. 

Holy  practice  is  the  most  decisive  evidence  of  the 
reality  of  our  repentance.  When  the  Jews  professed 
repentance,  confessing  their  sins  to  John,  while  he  was 
preaching  the  baptism  of  repentance  for  the  remission 
of  sins,  he  directed  them  to  the  best  way  of  obtaining 
and  exhibiting  proper  evidence  of  the  truth  of  their 
repentance,  when  he  said  to  them,  “  Bring  forth  fruits 
meet  for  repentance.”  Matt.  3  :  8.  Agreeable  to  this 
was  the  practice  of  the  Apostle  Paul.  See  Acts,  26 : 20. 
Pardon  and  mercy  are  of'en  promised  to  him  who,  as 
an  evidence  of  true  rej  entance,  forsakes  his  sins. 
Prov.  28  :  13;  Isaiah,  55  :  7,  and  many  other  places. 

Holy  practice  is  the  best  evidence  of  saving-  faith. 
The  Apostle  James  speaks  of  works,  as  justifying  our 
profession  of  faith,  or  manifesting  the  sincerity  of  our 
profession,  not  only  to  the  world,  but  to  our  own  con¬ 
sciences.  James,  2  :  21-24.  In  the  20th  and  26th 
verses,  he  speaks  of  the  practical  nature  of  faith  as 
constituting  its  very  essence.  Doubtless,  then,  prac¬ 
tice  is  the  best  evidence  of  faith. 

Practice  is  the  most  decisive  proof  of  our  having 
come  to  Christ  as  our  Savior .  Our  coming  to  Christ 
savingly,  is  our  coming  to  him  so  as  to  forsake  all  for 
him,  so  far  as  circumstances  may  require.  Christ  pro¬ 
mises  us  eternal  life  on  condition  of  our  coming  to 
him  ;  but  he  requires  such  a  coming  as  that  to  which 
he  directed  the  young  man  who  came  to  inquire  what 
he  should  do  that  he  might  have  eternal  life  :  Christ 


OP  GRACIOUS  AFFECTIONS. 


263 


Sign  XII. J 

bade  him  “  go  and  sell  all  that  he  had,  and  come  and 
follow  him.”  Had  he  really  consented,  the  proper  evi¬ 
dence  of  his  having  done  so  would  have  been  his  ac¬ 
tually  doing  as  he  was  commanded.  When  Christ 
called  Levi  the  publican,  he  was  sitting  at  the  receipt 
of  custom,  and  occupied  with  his  worldly  gains  ;  the 
compliance  of  his  mind  with  the  invitation  was  mani¬ 
fested  by  his  actually  leaving  all  and  following  the 
Savior.  Luke,  5  :  27,  28.  Christ  and  other  things  are 
set  before  us  together,  in  order  that  we  may  practically 
cleave  to  the  one,  and  forsake  the  other;  and  our  prac¬ 
tically  cleaving  to  Christ,  is  our  acceptance  of  him, 
Our  cleaving  to  Christ  in  practice,  is  that  act  of  the 
mind  which  may  with  the  greatest  propriety  be  de¬ 
nominated  the  coming  of  the  soul  to  Christ. 

Practice  is  the  most  decisive  evidence  of  our  trusting 
in  Christ  for  salvation.  The  word  trust ,  according  tc 
the  more  ordinary  use  of  it,  conveys  the  idea  of  our 
being  induced  to  make  some  venture  in  practice,  or  to 
do  something  on  the  credit  of  the  sufficiency  and  faith¬ 
fulness  of  some  other  person ;  and  therefore  the  proper 
evidence  of  this  exercise  of  the  mind,  is  our  actually 
making  'the  venture  required.  Hence  it  is,  that,  in 
complying  with  the  difficulties  of  Christian  practice, 
in  a  dependence  on  the  sufficiency  and  faithfulness 
of  Christ,  we  are  said  to  trust  in  him  for  everlasting 
life.  We  depend  on  such  promises  as  the  following: 
“  He  that  loseth  his  life  for  my  sake,  shall  find  it.”  Matt. 
10  :  39.  Abraham,  the  father  of  believers,  trusted  in 
Christ,  and  by  faith  forsook  his  own  country,  in  a  re¬ 
liance  on  the  covenant  of- grace  which  God  had  estab¬ 
lished  with  him.  Heb.  11 :  8,  9.  Thus  also,  “  by  faith 
Moses  refused  to  be  called  the  son  of  Pharaoh’s  daugh¬ 
ter,  choosing  rather  to  suffer  affliction  with  the  people 


264  THE  TWELFTH  SIGN  [Part  III, 

of  God,  than  to  enjoy  the  pleasures  of  sin  for  a  sea¬ 
son.”  Heh.  II  :  24,  &c.  By  faith  others  exposed  them¬ 
selves  to  be  sawn  in  sunder,  and  to  be  slain  by  the 
sword;  endured  the  trial  of  cruel  mockings,  of  scourges, 
of  bonds,  and  of  imprisonments;  they  wandered  about 
in  sheep  skins  and  goat  skins,  being  destitute,  afflicted, 
tormented.  In  this  sense  the  Apostle  Paul  by  faith 
trusted  in  Christ :  “  For  which  cause  I  also  suffer 
these  things ;  nevertheless  I  am  not  ashamed,  for  I 
know  whom  I  have  believed,  and  am  persuaded  that 
he  is  able  to  keep  that  which  I  have  committed  unto 
him  against  that  day.”  2  Tim.  1  :  12.  He  who,  on  the 
credit  of  what  he  hears  of  a  future  world,  forsakes  all, 
at  least  so  far  as  there  is  occasion,  making  every  thing 
subservient  to  his  everlasting  interest,  is  the  only  per¬ 
son  who  can  with  propriety  be  said  to  venture  on  the 
report  of  the  Gospel ;  and  this  is  the  proper  evidence 
of  a  real  trust  in  Christ  for  salvation. 

Practice  is  the  proper  evidence  of  a  gracious  love . 
both  as  that  affection  respects  God  and  our  fellow-men. 
This  is  clearly  taught  by  very  numerous  passages  of 
Scripture  already  quoted. 

Practice  is  the  proper  evidence  of  humility.  That 
expression  or  manifestation  of  humility  which  God 
requires,  and  to  which  therefore  we  should  pay  par¬ 
ticular  attention,  is  walking  humbly.  Micah,  6  :  8. 

Practice  is  the  proper  evidence  of  the  fear  of  God: 
“  The  fear  of  the  Lord,  is  to  hate  evil.”  Prov.  8  :  13. 
tc  By  the  fear  of  the  Lord,  men  depart  from  evil.” 
Chap.  16  :  6.  See  also  Psalm  34  :  11,  &c. ;  Prov.  3:7; 
Job,  1  :  8. 

Practice  is  the  proper  evidence  of  a  gracious  hope 
“  Everyman  that  hath  this  hope  in  him  purifieth  him¬ 
self,  even  as  he  is  pure.”  1  John,  3  :  3.  Patient  con- 


Sign  XII.J 


OF  GRACIOUS  AFFECTIONS. 


205 


tinuance  in  well  doing,  through  the  difficulties  and 
trials  of  the  Christian  course,  is  often  mentioned  as 
the  proper  expression  and  fruit  of  Christian  hope : 
“  W herefore  gird  up  the  loins  of  your  mind,  be  sober, 
and  hope  to  the  end  for  the  grace  that  is  to  be  brought 
unto  you,  at  the  revelation  of  Jesus  Christ,  as  obedient 
children,”  &c.  1  Pet.  1 : 13, 14.  “  Remembering  without 
ceasing  your  work  of  faith,  and  labor  of  love,  and  pa¬ 
tience  of  hope.”  1  Thess.  1  :  3.  “  Lord,  I  have  hoped 
for  thy  salvation,  and  done  thy  commandments.”  Psalm 
119  :  166.  “  That  they  might  set  their  hope  in  God, 
and  not  forget  the  works  of  God,  but  keep  his  com¬ 
mandments.”  Psalm  78  :  7. 

A  cheerful  performance  of  duty  is  the  proper  evi¬ 
dence  of  a  true  holy  joy :  “  Thou  meetest  him  that 
rejoiceth,  and  worketh  righteousness.”  Isaiah  64  :  5. 
“  The  abundance  of  their  joy — abounded  unto  the 
riches  of  their  liberality.”  2  Cor.  8  :  2. 

Practice  is  the  proper  evidence  of  Christian  forti¬ 
tude.  A  good  soldier  is  proved,  not  at  home,  but  in 
the  field  of  battle.  1  Cor.  9  :  25,  26  ;  2  Tim,  2  :  3-5. 

As  holy  practice  is  the  chief  evidence  of  our  being 
possessed  of  grace ;  so  the  degree  in  which  our  expe¬ 
rience  is  productive  of  practice,  shows  the  degree  in 
which  our  experience  is  spiritual  and  divine.  Whatever 
pretensions  we  may  make  to  great  discoveries,  great 
love  and  joy,  they  are  no  further  to  be  regarded  than 
as  they  actually  influence  our  practice.  Allowance 
must  indeed  be  made  for  natural  temper;  but  still  our 
progress  in  grace  is  ascertained  by  the  degree  in  which 
it  is  efficacious  in  practice.  The  effect  of  grace  is  as 
great,  and  the  alteration  as  remarkable,  in  a  person  of 
a  bad  natural  temper,  as  in  another.  Although  a  per¬ 
son  of  such  a  temper  will  not  behave  himself  so  well 
e  23 


266 


THE  TWELFTH  SIGN 


[Part  III. 


with  the  same  degree  of  grace,  as  another  person 
would  do,  yet  the  change  may  be  as  great,  because  a 
person  of  a  good  natural  temper  did  not  behave  him¬ 
self  so  ill  before  conversion. 


Thus  having  endeavored  to  prove  that  Christian  prac¬ 
tice  must  be  the  proper  and  most  decisive  evidence  of 
saving  grace ;  before  I  conclude  this  Treatise,  I  would 
say  something  in  reply  to  two  objections,  which  may 
perhaps  be  raised  against  what  has  been  advanced  upon 
this  subject. 

Objection  I.  It  may  perhaps  be  said,  that  what  has 
been  insisted  on,  is  evidently  contrary  to  the  opinion 
prevailing  among  good  people,  that  professors  should 
judge  of  their  state  chiefly  by  their  feelings  and  expe¬ 
rience. 

I  answer,  This  opinion  is  no  doubt  correct,  and  de¬ 
serves  to  be  received  amongst  good  people ;  but  it  is  a 
great  mistake  to  suppose  that  what  has  been  said,  is  at 
all  contrary  to  that  opinion.  Evangelical,  or  holy  prac¬ 
tice,  is  spiritual  practice,  and  not  mere  corporeal  mo¬ 
tion.  It  is  the  exertion  of  a  spirit,  animating,  command¬ 
ing  and  directing  the  body  to  which  it  is  united,  and 
over  which  it  has  power  given  it  by  the  Creator.  And 
therefore  the  main  thing  in  holy  practice,  is  the  dispo¬ 
sition  of  the  mind.  The  exercises  of  grace,  of  which 
the  believer  is  sensible,  constitute  Christian  experience  \ 
and  this  experience  consists  as  much  in  those  opera¬ 
tions  of  grace  upon  the  will,  by  which  our  actions  are 
immediately  directed,  as  in  mere  mental  exercises. 
These  exercises  of  grace  are  not  the  less  a  part  of 
Christian  experience,  because  they  are  immediately 
connected  with  our  actions.  For  instance,  ardent  love 
to  God  is  not  the  less  a  part  of  gracious  experience 


Sign  XII.] 


OF  GRACIOUS  AFFECTIONS. 


267 


because  it  is  that  which  immediately  produces  some 
self-denying  or  extraordinary  action,  tending  to  pro¬ 
mote  the  honor  and  glory  of  God. 

To  represent  Christian  experience  and  practice  as 
properly  and  altogether  distinct,  is  wrong.  Indeed,  all 
Christian  experience  is  not  necessarily  connected  with 
practice;  but  all  Christian  practice  is  in  reality  expe¬ 
rience.  Holy  practice  is  one  kind,  or  part  of  Chris¬ 
tian  experience ;  and  both  reason  and  Scripture  repre¬ 
sent  it  as  the  chief,  the  most  important,  and  the  most 
distinguishing  part  of  it.  “  He  judgeth  the  cause  of 
the  poor  and  the  needy:  was  not  this  to  know  me? 
saith  the  Lord.”  Jer.  22  : 16.  Our  acquaintance  with 
God  certainly  belongs  to  experimental  religion;  but 
this  is  represented  as  consisting  chiefly  in  that  expe¬ 
rience  which  is  included  in  holy  practice.  The  love 
of  God,  and  the  fear  of  God,  are  a  part  of  experimen¬ 
tal  religion;  but  the  scriptures  already  quoted,  repre¬ 
sent  them  as  consisting  chiefly  in  practice :  “  This  is 
the  love  of  God,  that  we  keep  his  commandments.” 
1  John,  5  :  3.  See  also  2  John,  6.  “  Come,  ye  children, 
hearken  unto  me — I  will  teach  you  the  fear  of  the  Lord : 
Depart  from  evil  and  do  good.”  Psa.  34  : 11,  &c.  It 
was  such  experience  as  this,  in  which  Hezekiah  took 
comfort,  and  said,  “  Remember,  O  Lord,  I  beseech  thee, 
how  I  have  walked  before  thee  in  truth  and  with  a  per¬ 
fect  heart.”  The  Psalmist  chiefly  insists  upon  such  ex¬ 
perience  as  this  in  the  119th  Psalm.  The  Apostle  Paul 
insists  upon  this  kind  of  experience,  in  many  places  in 
his  epistles.  See  Rom.  1 :9;2  Cor.  1 : 12 ;  4  :  13;  5 : 7 
-14;  6:  4-7;  Gal.  2  :  20  ;  Phil.  3:7,8;  Col.  1:29. 
1  Tliess.  2  :  8-10.  It  was  this  kind  of  experience  from 
which  this  blessed  apostle  derived  support  and  comfort 
when  he  was  about  to  suffer  martyrdom :  “  For  I  am 


268 


THE  TWELFTH  SIGN 


[Part  III. 


now  ready  to  be  offered,  and  the  time  of  my  departure 
is  at  hand.  I  have  fought  a  good  fight,  I  have  finished 
my  course,  I  have  kept  the  faith.”  2  Tim.  4 :  6,  7. 

And  not  only  does  the  most  important  and  distin¬ 
guishing  part  of  Christian  experience  consist  in  spi¬ 
ritual  practice;  but  such  is  the  nature  of  these  exercises 
of  grace,  that  nothing  else  is  so  properly  called  by  the 
name  of  experimental  religion.  For  that  experience 
which,  in  these  exercises  of  grace,  proves  effectual  at 
the  time  of  trial,  is  the  proper  experiment  as  to  the  sin¬ 
cerity  of  our  profession  and  the  power  of  our  religious 
principles.  As  that  is  called  experimental  philosophy, 
which  brings  opinions  to  the  test  of  fact ;  so  that  is 
properly  called  experimental  religion,  which  brings  re¬ 
ligious  affections  to  a  similar  test. 

There  is  a  kind  of  religious  practice  which  is  not 
connected  with  experience,  and  which,  in  the  sight  of 
God,  is  esteemed  good  for  nothing.  And  there  is  what 
is  called  experience,  which  has  no  connexion  with 
practice;  and  this  is  worse  than  nothing.  Whenever 
we  feel  a  disposition  to  treat  God  as  his  infinite  per¬ 
fections  and  our  dependance  upon  him  demand,  and 
at  the  same  time  are  placed  in  circumstances  of  trial, 
and  find  this  disposition  effectual  in  the  experiment, 
we  are  then  the  subjects  of  the  most  satisfactory  ex¬ 
perience.  Religion  consists  much  in  holy  affection ; 
but,  those  exercises  of  affection  which  are  most  cha¬ 
racteristic  of  true  religion,  are  practical  exercises.  Hu¬ 
man  friendship  consists  much  in  affection;  but  these 
strong  exercises  of  affection,  which  actually  induce  us 
to  make  great  exertions,  or  sacrifices,  for  others,  are  the 
most,  and  indeed  the  only  decisive  proofs  of  true  friend¬ 
ship. 

There  is  nothing  in  this  at  all  contrary  to  what  is 


Sign  XII.J 


OF  GRACIOUS  AFFECTIONS. 


269 


asserted  by  some  sound  divines,  that  is,  that  there  are 
no  sure  proofs  of  grace,  but  the  acts  of  grace.  For 
those  operative  practical  exercises  of  grace,  may  still 
be  the  most  decisive  proofs  of  the  existence  of  grace. 
Many  of  these  exercises  of  grace,  following  one  ano¬ 
ther,  under  various  trials,  may  also  render  the  evidence 
still  more  decisive,  as  one  act  confirms  another.  The 
disciples,  when  they  first  saw  Jesus  Christ,  after  his 
resurrection,  had  good  evidence  that  he  was  alive;  but 
by  conversing  with  him  forty  days,  they  had  still  more 
decisive  proofs  that  he  was  risen  indeed. 

The  witness,  or  seal  of  the  Holy  Spirit,  of  which  we 
read,  is  no  doubt  the  effect  of  that  Spirit  upon  the  hu¬ 
man  heart,  in  the  implantation  and  exercises  of  grace 
there,  and  so  consists  in  experience.  Neither  can  it  be 
doubted,  but  that  this  seal  of  the  Spirit  is  the  most  de¬ 
cisive  evidence  of  our  adoption  that  we  can  possibly 
obtain.  But  in  the  manifest  exercises  of  grace,  already 
described,  the  Holy  Spirit  gives  evidence,  and  sets  his 
seal  in  the  most  clear  and  satisfactory  manner.  It  has 
been  abundantly  demonstrated  by  the  experience  of  the 
Christian  church,  that  in  general  Christ  communicates 
to  his  people,  by  the  Holy  Spirit,  the  most  decisive  and 
evident  marks  of  their  sonship,  in  those  effectual  exer¬ 
cises  of  grace  under  trials,  which  have  been  spoken  of 
above.  This  has  been  manifest  in  the  full  assurance 
and  indescribable  joy  of  many  of  the  martyrs.  “If 
ye  be  reproached  for  the  name  of  Christ,  happy  are 
ye;  for  the  Spirit  of  glory  and  of  God  resteth  upon 
you.”  1  Pet.  4 : 14.  “We — rejoice  in  hope  of  the  glory 
of  God,  and — glory  in  tribulations  also.”  Rom.  5 : 2, 
3.  This  is  agreeable  to  what  the  Apostle  Paul  often 
declares,  in  reference  to  what  he  experienced  in  his  va¬ 
rious  trials.  When  the  Apostle  Peter,  in  the  passage 
e  23* 


270 


THE  TWELFTH  SIGN 


[  Fart  III 


prefixed  to  this  Treatise,  speaks  of  the  joy  unspeakable 
and  full  of  glory,  which  the  Christians  to  whom  he 
wrote  experienced,  he  has  respect  to  what  they  felt 
under  persecution,  as  appears  from  the  context.  It  is 
evident  from  other  parts  of  the  chapter,  that  when  the 
Apostle  Paul  speaks  of  the  witness  of  the  Spirit,  in 
Rom.  8  :  15-17,  he  has  an  immediate  respect  to  what 
the  Christians  experienced  in  their  exercises  of  love  to 
God,  while  suffering  persecution. 

Objection  II.  Some  professors  may  be  disposed  to 
object  against  what  has  been  said  of  Christian  prac¬ 
tice,  as  the  chief  evidence  of  grace,  that  this  is  a  legal 
doctrine;  and  that  by  making  practice  of  such  great 
importance  in  religion,  we  magnify  works,  and  lead 
men  to  depend  on  their  own  righteousness,  to  the  dis¬ 
paragement  of  the  glory  of  free  grace,  and  in  opposi¬ 
tion  to  the  doctrine  “  of  justification  by  faith  alone.” 

But  this  objection  is  altogether  without  foundation. 
In  what  respect  is  it  inconsistent  with  the  freeness  of 
the  grace  of  God,  that  holy  practice  should  be  a  sign 
of  our  interest  in  that  grace?  It  is  our  works  being 
considered  as  the  price  by  which  the  divine  favor  is 
procured,  and  not  their  being  merely  the  sign  of  it,  that 
is  inconsistent  with  the  freeness  of  that  favor.  A  beg¬ 
gar,  viewing  the  money  he  has  received  as  a  token  of 
the  kindness  of  him  who  gave  it,  may  still  regard  the 
gift  as  being  perfectly  free  and  undeserved.  It  is  his 
having  received  money  as  the  reward  of  something 
done,  which  is  inconsistent  with  the  free  kindness  of 
the  giver.  The  true  notion  of  the  freeness  of  the  grace 
of  God  to  sinners,  is  not  that  no  holy  and  amiable  quali¬ 
fications  or  actions  are  fruits,  and  therefore  signs  of 
our  interest  in  that  grace;  but  that  it  is  not  any  quali¬ 
fication  or  action  of  ours  which  recommends  us  to  the 


Sign  XII.] 


OF  GRACIOUS  AFFECTIONS. 


271 


divine  favor.  Gracious  kindness  is  shown  to  the  un¬ 
worthy  :  goodness  flows  from  the  fountain  of  goodness, 
while  there  is  no  amiableness  in  the  object  upon  which 
it  rests.  This  is  the  true  notion  of  justification  without 
works.  It  is  not  the  worthiness  of  our  actions,  or  any 
thing  in  us,  which  in  any  measure  is  accepted  as  an 
atonement  for  the  guilt  of  sin,  or  as  a  recommendation 
to  the  divine  favor.  We  are  justified  solely  through  the 
righteousness  of  Christ.  When  works  are  opposed  to 
faith,  with  regard  to  our  justification,  and  it  is  said  that 
we  are  justified  by  faith  and  not  by  works,  it  is  meant 
that  neither  our  works,  nor  any  dispositions  we  possess, 
at  all  recommend  us  to  an  interest  in  Christ  and  the 
blessings  of  his  salvation ;  but  that  these  blessings  are 
communicated  only  through  faith,  or  by  our  souls  re¬ 
ceiving  Christ  as  our  Savior.  But  that  no  worthiness 
in  us  recommends  us  to  God,  is  no  argument  that  no¬ 
thing  in  us  is  a  sign  of  interest  in  his  favor. 

If  the  doctrines  of  free  grace,  and  of  justification  by 
faith  alone,  are  inconsistent  with  the  importance  of  ho¬ 
ly  practice,  as  a  sign  of  grace ;  then  they  are  inconsis¬ 
tent  with  the  importance  of  any  thing  in  us,  regarded 
as  a  sign  of  grace;  any  holiness,  or  any  experience; 
for  it  is  as  much  contrary  to  the  doctrines  of  free  grace, 
and  of  justification  by  faith  alone,  that  either  of  these 
should  be  the  righteousness  by  which  we  are  justified, 
as  that  holy  practice  should.  To  treat  holy  obedience 
with  indifference  because  we  are  not  justified  by  works, 
is  the  same  thing  in  effect  as  treating  all  religion  with 
indifference,  even  all  true  holiness  and  gracious  ex¬ 
perience  ;  for  all  these  are  included,  when  the  Scrip¬ 
tures  say,  we  are  not  justified  by  works.  By  works,  in 
this  case,  is  meant  every  thing  that  we  experience,  as 
well  as  every  thing  that  we  do  ;  every  exercise  of  the 


272 


THE  TWELFTH  SIGN 


[Part  III. 


mind,  as  well  as  every  exertion  of  the  body.  If  we 
were  justified  by  any  of  these,  we  should,  in  a  scripture 
sense,  be  justified  by  works ;  and  therefore,  if  it  is  not 
legal,  nor  contrary  to  the  doctrine  of  justification  with¬ 
out  works,  to  insist  on  any  of  these,  as  evidences  of 
our  interest  in  Christ,  neither  is  it,  with  the  same  view, 
to  insist  on  the  importance  of  holy  practice.  It  would 
be  legal  to  suppose,  that  holy  practice  gives  us  a  title 
to  the  blessings  of  salvation ;  but  it  is  not  legal  to  sup¬ 
pose,  that  holy  practice  is  the  proper  and  most  decisive 
evidence  of  our  sincerity. 

The  Apostle  James  did  not  think  it  legal  to  say,  that 
Abraham  was  justified  by  works  in  this  sense.  The 
Spirit  that  indited  the  Scriptures,  did  not  think  that  the 
absolute  necessity  of  a  holy  practice,  in  this  respect, 
was  inconsistent  with  the  freeness  of  grace ;  for  in  ge¬ 
neral  the  sacred  writings  teach  them  in  union  with  each 
other.  In  Rev.  21 : 6,  7,  it  is  said,  “  I  will  give  unto 
him  that  is  athirst,  of  the  fountain  of  the  water  of  life 
freely and  then  it  is  immediately  added,  “  He  that 
overcometh  shall  inherit  all  things;”  as  though  be¬ 
having  well  in  the  Christian  race  and  warfare,  was 
the  condition  of  the  promise.  In  the  next  chapter,  it 
is  said,  “  Blessed  are  they  that  do  his  commandments, 
that  they  may  have  right  to  the  tree  of  life,  and  may 
enter  in  through  the  gates  into  the  city and  then,  in 
the  next  verse,  it  is  declared  that  liars,  whoremongers, 
murderers,  &c.,  shall  be  excluded ;  and  yet,  in  the  two 
verses  immediately  following,  an  invitation  is  given  to 
all  to  come,  and  take  of  the  water  of  li ie  freely.  Similar 
is  the  invitation  to  sinners  to  accept  of  free  grace ,  in 
Isaiah,  55.  “  Ho,  every  one  that  thirsteth,  come  ye  to 
the  waters,  and  he  that  hath  no  money,  come  ye,  buy 
and  eat,  yea,  come,  buy  wine  and  milk  without  money 


SigU  XII.  J  OF  GRACIOUS  AFFECTIONS.  273 

and  without  price  j”  and  yet  in  the  continuation  of  this 
passage,  the  sinner’s  forsaking  his  wicked  practice,  is 
mentioned  as  necessary  to  his  obtaining  mercy  :  “  Let 
the  wicked  forsake  his  way,  and  the  unrighteous  man 
his  thoughts ;  and  let  him  return  unto  the  Lord,  and 
he  will  have  mercy  upon  him,  and  to  our  God,  for  he 
will  abundantly  pardon.”  Yer.  7.  See  also  Isaiah,  1  : 
16,  &c.  Hence  it  is  evident  that  the  freeness  of  grace, 
and  the  necessity  of  a  holy  practice,  which  are  often 
joined  together  in  Scripture,  are  not  inconsistent  with 
each  other.  Nor  does  it  at  all  diminish  the  importance 
of  faith,  that  its  exercises  and  effects,  in  practice,  are 
the  chief  indications  of  our  possessing  it,  any  more 
than  it  lessens  the  importance  of  animal  life,  that  mo¬ 
tion  and  action  are  the  chief  signs  of  its  existence. 

Hence  it  also  appears,  that  in  what  has  been  said  of 
the  importance  of  holy  practice,  as  the  most  decisive 
mark  of  sincerity,  there  is  nothing  legal :  nothing  dero¬ 
gatory  to  the  freedom  and  sovereignty  of  Gospel  grace; 
nothing  in  the  least  clashing  with  the  Gospel  doctrine 
of  justification  by  faith  alone,  without  the  works  of  the 
law ;  nothing  in  the  least  tending  to  lessen  the  glory  of 
the  Mediator,  and  our  dependence  on  his  righteous¬ 
ness  ;  nothing  infringing  on  the  special  prerogatives  of 
faith,  in  the  affair  of  salvation ;  nothing  in  any  way 
detracting  from  the  glory  of  God,  and  of  his  mercy ; 
nothing  tending  to  exalt  man,  or  to  lessen  his  depen¬ 
dence  and  obligations.  So  that  if  any  believers  are 
opposed  to  such  an  importance  of  holy  practice  as  that 
insisted  on  above,  it  must  arise  from  an  inconsiderate 
aversion  to  the  word  works;  when  they  might  with 
equal  reason  dislike  the  words  holiness,  grace,  religion, 
experience,  and  even  faith  itself;  for  to  make  a  righte¬ 
ousness  of  our  faith,  experience,  &c.  is  as  legal,  and  as 


THE  TWELFTH  SIGN 


274 


[Part  III. 


inconsistent  witli  the  new  covenant,  as  to  make  a  righte¬ 
ousness  of  holy  practice. 

It  is  highly  injurious  to  religion  to  make  light  of 
those  things  upon  which  the  Scriptures  insist  most : 
for  instance,  to  neglect  the  exercises  and  effectual  ope¬ 
rations  of  grace  in  practice,  and  to  insist  almost  wholly 
on  discoveries  and  our  extraordinary  experience. 
It  is  in  vain  to  look  for  any  better  signs  than  those 
wrhich  the  Scriptures  have  most  expressly  mentioned 
as  marks  of  godliness.  Those  persons  who  profess,  by 
their  extraordinary  experience  and  insight  into  the 
nature  of  things,  to  point  out  more  distinguishing  crite- 
rions  for  the  detection  of  hypocrisy,  than  those  which 
the  Scriptures  give  us,  are  but  ingenious  to  the  confu¬ 
sion  of  their  own  minds,  and  the  minds  of  others; 
their  penetration  and  sagacity  are,  in  the  sight  of  God, 
but  refined  foolishness  and  sagacious  delusion.  To 
such  the  words  of  Agur  are  applicable  :  “  Every  word 

of  God  is  pure ; - add  not  thou  unto  his  words,  lest 

he  reprove  thee,  and  thou  be  found  a  liar.”  Prov.  30  : 
5,  6.  Our  discernment  and  wisdom,  with  regard  to  the 
hearts  of  men,  are  not  much  to  be  trusted.  We  see 
but  a  little  way  into  the  state  of  the  human  soul.  The 
means  are  so  many  by  which  our  passions  may  be 
moved,  without  any  supernatural  influence ;  the  springs 
of  our  affections  are  so  various,  and  so  secret ;  so  many 
things  may,  at  the  same  time,  and  in  conjunction,  in¬ 
fluence  our  affections ;  for  instance,  the  imagination, 
natural  temper,  education,  the  common  influences  of 
the  Holy  Spirit,  a  surprising  concourse  of  affecting 
circumstances,  an  extraordinary  coincidence  in  the 
course  of  our  thoughts,  together  with  the  subtle  ma¬ 
nagement  of  invisible,  malicious  spirits;  that  no  philo¬ 
sophy,  or  experience,  will  ever  be  sufficient  to  guide 


Sign  Xll.]  OF  GRACIOUS  AFFECTIONS.  275 

us  safely,  without  our  closely  following  the  directions 
which  God  has  given  us  in  his  holy  word.  Our  heaven¬ 
ly  Father  has  no  doubt  his  reasons  for  insisting  on 
some  things  as  marks  by  which  we  should  try  our¬ 
selves,  rather  than  by  others.  Perhaps  he  knows  that 
those  criterions  are  attended  by  less  perplexity,  and 
that  we  are  less  liable  to  be  deceived  by  them,  than  by 
others.  He  best  knows  our  nature,  and  the  nature  of 
his  own  operations ;  he  is  best  acquainted  with  the 
means  of  securing  our  safety ;  he  knows  what  allow¬ 
ance  to  make  for  different  states  of  his  church,  and  dif¬ 
ferent  tempers  of  particular  persons ;  and  therefore  it 
is  our  wisdom  not  to  take  his  work  out  of  his  hands, 
but  to  follow  his  prescriptions,  and  judge  of  ourselves 
as  he  directs  us.  If  we  do  otherwise,  no  wonder  if  we 
are  bewildered,  confounded,  and  fatally  deluded.  But 
if  we  are  in  the  habit  of  looking  chiefly  at  those  things 
as  marks  of  piety,  which  Christ,  and  his  apostles,  and 
the  prophets,  most  earnestly  insisted  on,  so  that  in 
judging  of  ourselves,  and  of  others,  we  chiefly  regard 
the  practical  exercises  and  effects  of  grace,  our  con 
duct  will  be  attended  by  the  happiest  consequences ;  it 
will  be  the  means  of  delivering  us  from  innumerable 
perplexities,  arising  from  the  various  schemes  which 
have  been  invented  for  the  purpose  of  ascertaining  the 
real  state  of  professors ;  it  will,  above  all  things,  lead  to 
the  conviction  of  deluded  hypocrites ;  it  will  tend  to 
prevent  professors  from  neglecting  strictness  of  life, 
and  to  promote  their  circumspection  and  earnestness 
in  the  Christian  walk.  Were  we  guided  uniformly 
by  Scripture  rules  in  judging  of  professors  of  religion, 
it  would  become  usual  for  men  to  exhibit  their  piety 
more  by  an  amiable  behavior,  than  by  frequently  and 
obtrusively  relating  their  experience  ;  we  should  get 


276 


THE  TWELFTH  SIGN,  &c. 

into  the  way  of  appearing  lively  in  religion,  more  by 
activity  in  the  service  of  God,  and  of  our  generation, 
than  by  the  fluency  of  our  tongues;  Christians  that  are 
intimate  friends  would  converse  together  of  their  ex¬ 
perience  and  comforts  in  a  manner  better  becoming 
Christian  humility,  and  more  to  each  other’s  profit; 
many  occasions  of  spiritual  pride  would  be  prevented; 
the  main  stumbling-blocks  against  experimental  and 
powerful  religion  would  be  removed;  and  religion 
would  be  declared  and  manifested  in  such  a  way  that, 
instead  of  hardening  spectators,  and  exceedingly  pro¬ 
moting  infidelity  and  atheism,  it  would,  above  all  things, 
tend  to  convince  men  that  there  is  a  reality  in  religion, 
and  to  awaken  them  and  win  them  to  a  sense  of  its 
importance  and  excellency.  Thus  the  light  of  profes¬ 
sors  would  so  shine  before  men,  that  others,  seeing 
their  good  works,  would  glorify  their  Father  who  is 
in  heaven. 


THE  END. 


THE 


TOUCHSTONE  OF  SINCERITY, 

OR 

c  '' 

T  H  I  AL 


OF 

Tfuc  and  False  Religion. 


BY  THE  REV.  JOHN  FLAVEL. 


k  .  s 

WRITTEN  ANEW  FROM  THE  ORIGINAL. 


PUBLISHED  BY  THE 

AMERICAN  TRACT  SOCIETY 

NO.  130  NASSAU-STREET,  NEW-YORK. 


t).  Fanshaw,  Printer. 


**  This  volume  is  reprinted  from  an  edition  which  has 
been  extensively  circulated  in  this  country,  and  in  which 
such  alterations  were  made,  in  regard  to  style,  as  it.  is  be- 

'ieved  the  original  author  would  have  made  had  he  lived 
at  the  present  age. 


CONTENTS. 


Chap. 

1.  Elucidation  of  the  Text, . 

2.  Showing  that  many  professors  of  religion  are  un¬ 

der  great  and  dangerous  mistakes  in  regard  to 

their  character, . 

Proofs  of  this  position,  .... 

Causes  of  their  delusion, 

Improvement  of  this  topic,  , 

3.  Showing  that  holiness  is  exceedingly  valuable,  and 

greatly  enriches  its  possessor, 

Improvement  and  application, 

4.  Showing  what  may  be  considered  true  holiness, 

Trial  of  men’s  hearts  by  prosperity, 

5.  Trial  by  adversity,  .  1  . 

Effects  of  adversity  upon  sinners,  . 

Effects  of  adversity  upon  Christians,  . 

6.  Trial  by  indwelling  sin,  .... 

Why  sinners  may  abstain  from  it, 

Why  Christians  do  abstain  from  sin,  . 

7.  Trial  by  the  manner  in  which  men  perform  the  du 

ties  of  religion, . 


Page. 

.  5 


lO 

12 

19 

23 

29 

32 

35 

39 

44 

46 

47 

49 

50 

51 

63 


IV 


CONTENTS. 


Chap.  Paga 

8.  Trial  by  sufferings  on  account  of  religion,  .  ,  70 

True  Christians  are  thus  manifested,  .  .  .  7*3 

Advantages  of  holiness  under  them,  .  .  .74 

9.  Exhibiting  the  ends  for  which  God  appoints  trials 

of  the  graces  of  his  people, . 75 

10.  Showing  that  such  only  is  true  holiness  as  will  bear 

these  trials, . 79 

11.  Containing  various  inferences  from  the  subject,  and 

some  persuasions  to  self-examination,  .  .  84 

12.  Proposing  various  helps  for  discover  ng  sincerity 

and  detecting  hypocrisy,  .....  89 

Advice  to  the  reader,  .  .  .  .  .  94 


TOUCHSTONE. 


Rev.  3  :  17, 18. 

u  Because  thou  sayest,  I  am  rich,  and  increased  with  goods, 
and  have  need  of  nothing ;  and  knowest  not  that  thou  art 
wretched,  and  miserable,  and  poor,  and  blind,  and  naked: 
I  counsel  thee  to  buy  of  me  gold  tried  in  the  fire,  that  thou 
mayest  be  rich  &c. 

CHAPTER  I. 

Elucidation  of  the  Text. 

'  -  '  *  r  \  .  /*  •  *  ^  . 

The  members  of  the  Laodicean  church  had  a 
name  to  live,  but  were  dead.  In  regard  to  their 
spiritual  state,  they  were  emphatically  denominated 
lukewarm.  They  had  drawn  around  them  the  form 
of  religion,  but  never  heartily  engaged  in  the  prac¬ 
tice  of  its  duties ;  they  were  strangers  to  its  trans¬ 
forming  efficacy,  its  living  influence,  and  heavenly 
consolations.  To  this  lifeless  indifference  the  Lord 
Jesus  expressed  his  aversion  :  “  I  would  that  thou 
wert  cold  or  hot,”  &c.  The  word  cold ,  here,  denotes 
the  moral  state  of  those  who  are  wholly  alienated 
from  religion ;  the  term  hot ,  relates  to  the  pious  tem- 

1 * 


T 


6 


TOUCHSTONE. 


[Chap.  I 


4 

per  of  those  who  fervently  love  Christ  and  his  insti¬ 
tutions  ;  the  lukewarm  are  such  as  are  in  reality  too 
destitute  of  religion  to  be  called  spiritual,  and  yet, 
externally,  have  too  mueh  the  appearance  of  it  to  be 
esteemed  carnal.  The  form  of  religion  they  affect 
as  an  honor,  or  a  safeguard  j  the  power  of  it  they 
imagine  would  be  burdensome :  they  choose  not  to 
appear  openly  on  the  side  of  error  and  impiety,  but 
are  more  unwilling  to  live  conformably  to  their  pro¬ 
fession  ;  their  policy  is  such  that  they  venture  little, 
and  such  is  their  folly,  that  they  lose  all. 

In  the  text  the  Laodiceans  are  accused  of  being 
in  this  deplorable  state,  and  a  remedy  for  their  spiri¬ 
tual  maladies  is  pointed  out. 

I.  Their  moral  disease  is  exposed  in  its  symp¬ 
toms,  its  character,  and  its  aggravations. 

1.  Its  symptoms  are  formality,  indecision,  listless 
stupidity,  lukewarmness ;  with  all  the  various  traits 
of  those  professors  of  religion  who  love  supremely 
their  temporal  interests  and  private  happiness. 

2.  Its  character  is  thus  noted :  “  Thou  art  wretch¬ 
ed,  and  miserable,  and  poor,  and  blind,  and  naked.” 
All  these  epithets  relate  to  the  unsound  ness  of  their 
foundation.  The  two  first,  “ wretched  and  miser  a* 
ble”  are  general,  describing  their  condition  to  be 
lamentable,  if  not  hopeless ;  the  three  last,  “  poor, 
blind,  naked,”  are  more  particular,  referring  to  those 


Chap.  I.] 


TOUCHSTONE. 


7 


great  defects  in  the  foundation  upon  which  they 
were  building,  which  rendered  their  state  so  pitiable 
and  dangerous.  Thou  art  “poor” — devoid  of  right¬ 
eousness  and  true  holiness  before  God.  These  are 
the  true  riches,  the  riches  of  Christians ;  and  he 
that  does  not  possess  them,  is  poor  and  miserable, 
how  large  soever  be  his  mental  gifts  or  earthly  trea¬ 
sures.  Thou  art  “blind” — without  divine  illumi¬ 
nation,  void  of  spiritual  light ;  and  so  neither  know¬ 
ing  the  disease  nor  the  remedy  ;  the  evil  of  sin,  or 
the  necessity  of  Christ.  Thou  art  “naked” — in  a 
shameful,  defenceless,  and  exposed  condition ;  with¬ 
out  the  garments  of  salvation,  the  robe  of  righte¬ 
ousness,  and  shield  of  faith. 

3.  The  aggravations  of  this  deadly  Laodicean 
disease  are  thus  stated :  “  Thou  sayest,  I  am  rich, 
and  increased  with  goods,  and  have  need  of  no¬ 
thing  ;  and  knowest  not,”  &c.  Alas,  to  what  absur¬ 
dity  and  impiety  does  spiritual  delusion  lead  !  To 
be  destitute  of  holiness,  and  without  Christ,  were 
sufficiently  awful ;  but,  while  in  this  state,  to  boast  of 
spiritual  riches,  is  most  miserable.  To  have  the 
very  symptoms  of  death,  and  yet  confidently  pro¬ 
test  that  we  are  healthy  and  safe,  is  lamentable  in¬ 
deed  ! 

II.  A  remedy  is  prescribed:  “ I  counsel  thee  t& 
buy  of  me  gold  tried  in  the  fire,  that  thou  mayest 


8 


TOUCHSTONE. 


[Chap.  I. 


be  rich ;  and  white  raiment,  that  thou  mayest  be 
clothed ;  and  anoint  thine  eyes  with  eye-salve,  that 
thou  mayest  see.” 

1.  Let  us  consider  what  is  here  recommended. 
These  metaphors  represent  the  most  superb  and  va¬ 
luable  things.  Gold  tried  in  the  fire — true  holiness, 
Christian  graces  that  have  been  tried  and  proved, 
White  raiment — the  righteousness  of  the  saints. 
Eye-salve — the  illumination  of  the  Holy  Spirit. 

2.  Whence  may  these  blessings  be  obtained  ?  Buy 
of  me ,  saith  Christ.  Ordinances,  ministers,  angels, 
cannot  communicate  them  to  you.  Christ,  the  re¬ 
pository  of  all  graces,  alone  can  confer  them. 

3.  How  are  they  to  be  acquired  ?  Not  by  pur¬ 
chase,  as  those  pretend  who  build  the  notion  of  me¬ 
rit  on  the  words  buy  of  me.  The  exigency  of  the 
case  destroys  this  conceit ;  for  what  can  they  who 
are  poor,  and  wretched,  and  miserable,  and  in  want 
of  all  things,  offer  in  return  for  these  divine  riches  1 
Doubtless  to  buy  ,  as  the  phrase  is  used  here,  is  cor¬ 
dially  to  receive,  in  the  way  of  his  own  appoint¬ 
ment,  what  Christ  offers  to  bestow.  Thus  it  is  else¬ 
where  written :  “  He  that  hath  no  money,  let  him 
come  and  buy  wine  and  milk,  without  money,  and 
without  price.” 

In  view  of  what  has  been  said,  three  observations 
offer  themselves  to  our  consideration. 


Chap.  I.) 


TOUCHSTONE. 


9 


1*  That  many  professors  of  religion  are  under 
very  great  and  dangerous  mistakes  in  regard  to  their 
character. 

2.  That  true  holiness  is  exceedingly  valuable,  and 
greatly  enriches  the  soul. 

3.  That  we  may  safely  account  that  only  to  be 
true  holiness  which  will  endure  all  the  tests  appoint¬ 
ed  for  its  examination. 

The  first  observation  naturally  arises  from  the 
scope  of  the  text,  which  is  to  awaken  and  convince 
unsound  professors. 

The  second  is  suggested  by  the  use  which  the 
Holy  Ghost  makes  of  the  richest  things  in  nature, 
to  represent  the  unspeakable  worth  of  Christian 
graces. 

The  third  is  derived  from  the  very  significant  me¬ 
taphor  of  gold  tried  in  the  fire ;  by  which  I  under¬ 
stand  a  real  work  of  grace,  manifesting  and  proving 
itself  to  be  such  during  the  closest  inspection,  or  un¬ 
der  the  severest  trial.  For  whatever  puts  the  reality 
of  one’s  holiness  to  the  proof,  whatever  scrutinizes 
and  tries  it,  is  to  him  what  fire  is  to  gold.  Hence 
we  read  in  Scripture:  “Thou  hast  tried  us  as  silver 
is  tried.”  Again :  “  I  will  bring  the  third  part  through 
the  fire,  and  will  refine  them  as  silver  is  refined,  and 
try  them  as  gold  is  tried.” 


10 


touchstone. 


[Chap.  II 


CHAPTER  XX. 

Showing  that  many  professors  of  religion  are  under  very  great  and 
dangerous  mistakes  in  regard  to  their  charaoter. 


All  flattery,  and  especially  self-flattery,  is  criminal 
and  injurious ;  but  self-flattery,  in  regard  to  the  con¬ 
cerns  of  salvation,  is  to  the  last  degree  dangerous 
and  destructive.  To  persuade  ourselves,  or  endea¬ 
vor  to  persuade  others,  that  we  possess  goodness  of 
which  we  are  in  reality  destitute,  is  shameful  and 
ruinous  dissimulation.  But  of  this,  Laodiceans,  and 
self-deceivers  in  every  age,  are  guilty. 

My  present  design  is  not  to  shake  the  well-found¬ 
ed  hopes  of  any  man,  or  to  excite  unreasonable  ap¬ 
prehensions,  but  to  discover  the  radical  and  fatal  de 
fects  in  the  basis  of  many  men’s  expectations  of  fu¬ 
ture  happiness.  Men  must  judge  of  their  religion  by 
examining  its  foundation  ;  if  that  fail,  the  superstruc¬ 
ture  is  perishable  and  worthless. 

There  is  a  laudable  spirit  of  caution  cherished  by 
saints,  which  makes  them  sensible  to  the  danger  of 
self-deception,  and  renders  them  watchful  and  cir¬ 
cumspect  ;  there  is  also  a  culpable  anxiety  and  fear, 
tending  only  to  gloom  and  despondency,  to  which 


Chap.  II.]  TOUCHSTONE.  H 

they  sometimes  give  way :  by  the  former  they  are 

guarded  against  evil  j  by  the  latter  they  deprive 
themselves  of  inward  peace. 

Sometimes  good  men,  indulging  groundless  fears 
of  hypocrisy,  are  blind  to  the  clearest  evidences  of 
their  gracious  state  j  but  more  frequently,  the  mere¬ 
ly  formal,  regardless  of  consequences,  close  their 
eyes  upon  the  proofs  of  their  guilt  and  jeopardy. 
1  his  is  an  evil  in  regard  to  both,  but  less  hazardous 
in  one  case  than  in  the  other.  For  he  that  sees  not 
his  own  graces,  and  realizes  not  his  privileges,  does 
but  deprive  himself  of  quiet  and  enjoyment  for  a 
short  time  ;  whereas  he  that  shuts  his  eyes  against 
the  evidences  of  his  sin  and  condemnation,  procures 
the  endless  destruction  of  his  soul.* 

*  “  The  want  of  distinguishing  in  things  that  appertain  to 
experimental  religion,  is  one  of  the  chief  miseries  of  the  pro¬ 
fessing  world.  It  is  attended  with  very  many  most  dismal 
consequences:  multitudes  of  souls  are  fatally  deluded  about 
themselves,  and  their  own  state,  and  so  are  eternally  undone ; 
hypocrites  are  confirmed  in  their  delusions,  and  exceedingly 
puffed  up  with  pride  ;  many  sincere  Christians  are  dreadfully 
perplexed,  darkened,  tempted,  and  drawn  aside  from  the  way 
of  duty ;  and  sometimes  sadly  tainted  with  false  religion,  to 
the  great  dishonor  of  Christianity  and  hurt  of  their  own 
souls.  Some  of  the  most  dangerous  and  pernicious  enemies 
of  religion  in  the  world  (though  they  are  called  bright  Chris- 
lians)  are  encouraged  and  honored,  who  ought  to  be  discoun¬ 
tenanced  and  shunned  by  every  body ;  and  prejudices  are 


12 


TOUCHSTONE. 


[Ghap.  It. 


I  shall  endeavor  in  this  chapter  to  make  it  evi- 
dent,  that  among  professors  of  religion,  many  are 
deceived ;  to  assign  the  causes  of  their  deception ; 
and  to  make  such  inferences  and  reflections  as  the 
subject  suggests. 

SECTION  II. 

That  many  professors  of  religion  are  deceived  is 
evident, 

1.  From  the  fact  that  there  are  more  professors 
than  converts.  There  are  many  professors  of  reli- 
gion  who  are  Christians  only  by  education ;  who 
have  grown  as  it  were  up  into  the  church,  but  who 
have  never  been  translated  out  of  the  kingdom  of 
darkness  into  the  kingdom  of  Christ.  Others  have 
been  induced  by  the  influence  of  custom,  by  sla* 
vish  fear,  by  ambition,  or  by  more  unworthy  mo¬ 
tives,  to  profess  Christianity.  Now  all  such  deceive 
themselves,  and  while  they  accelerate  their  eternal 
ruin,  they  greatly  increase  its  aggravations.  Let 
them  reflect,  that  to  appear,  in  the  view  of  men,  like 
Christians,  is  one  thing ;  to  be  Christians  indeed,  in 
the  sight  of  God,  is  quite  another ;  for  except  a  man 

begotten  and  confirmed,  in  vast  multitudes,  against  every 
thing  wherein  the  power  and  essence  of  godliness  consists) 
and  in  the  end,  Deism  and  Atheism  are  promoted.” 

President  Edwnrd*’  Life  of  Bralnerd. 


Chap.  II.] 


TOUCHSTONE. 


13 


be  born  of  the  Spirit,  he  cannot  enter  the  kingdom  of 
heaven. 

2.  Many  professors  practise  only  an  outward 
compliance  with  the  commands  of  God.  They 
know  nothing  of  that  inward,  vital  religion,  which 
is  seated  in  the  affections  of  the  heart,  which  subdues 
its  sinful  propensities  and  purifies  its  desires.  But 
what  will  their  external  conformity  avail  ?  or  what 
is  it  but  a  miserable  imitation  of  that  which  lives  in 
good  men  and  prepares  them  for  heaven  ?  Surely 
it  can  have  no  better  effect  than  to  fit  them  at  last  to 
accuse  and  condemn  themselves.*  Certain  it  is,  that 
there  are  many  professors  of  this  class  who,  like 
J ehu,  take  no  heed  to  w^alk  in  the  way  of  the  Lord 
God  of  Israel  with  their  heart ;  who  deceive  them¬ 
selves,  or  endeavor  to  deceive  others ;  and  who  will 
sooner  or  later  receive  the  fearful  reward  of  their 
doings. 

3.  That  many  professors  are  self-deluded,  appears 
from  the  circumstance  that,  in  severe  trials,  numbers 

*  “  If  we  be  not  in  good  earnest  in  religion,  and  our  wills 
and  inclinations  be  not  strongly  exercised,  we  are  nothing. 
The  things  of  religion  are  so  great,  that  there  can  be  no 
suitableness  in  the  exercises  of  our  hearts  to  their  nature  and 
importance,  unless  they  be  lively  and  powerful.  In  nothing 
i3  vigor  in  the  actings  of  our  inclinations  so  appropriate  as 
in  religion,  and  in  nothing  is  lukewarmness  so  odious.” 

Edwards  on  the  Affections. 


T 


2 


14 


TOUCHSTONE. 


[Chap.  II. 


fall  away.  They  are  removed  from  their  steadfast¬ 
ness,  as  dry  leaves  are  carried  away  by  a  tempest. 
“  They  go  out  from  us,  that  it  may  be  made  manifest 
that  they  were  not  of  us.”  “  When  tribulation  or 
persecution  ariseth  because  of  the  word,  they  are 
quickly  offended.”  Had  they  been  told  at  first  that 
their  professions  and  zeal  would  terminate  thus,  pro¬ 
bably  their  reply  would  have  been  like  that  of  Ha- 
zael  to  the  man  of  God :  “  What,  is  thy  servant  a 
dog,  that  he  should  do  this  thing  ?”  Alas,  how  un¬ 
like  is  their  brilliant  and  hopeful  morning  to  their 
dark  and  gloomy  evening !  These  professors  have 
more  of  the  moon  than  of  the  sun  ;  they  have  little 
light,  little  heat,  but  many  changes.* 

*  u  It  is  with  professors  of  religion,  especially  such  as  be¬ 
come  so  in  a  time  of  outpouring  of  the  Spirit  of  God,  as  it  is 
with  blossoms  in  the  spring;  there  are  vast  numbers  of  them 
upon  the  trees,  which  all  look  fair  and  promising,  but  yet 
many  of  them  never  come  to  any  thing  ;  and  many  of  those 
that  in  a  little  time  wither  up,  drop  off,  and  rot  under  the 
trees,  yet  for  a  while  look  as  beautiful  and  gay  as  others;  and 
not  only  so,  but  smell  sweet  and  send  forth  a  pleasant  odor, 
so  that  we  cannot  by  any  of  our  senses  certainly  distinguish 
those  blossoms  which  have  in  them  that  secret  virtue  which 
will  afterward  appear  in  the  fruit,  and  that  inward  solidity 
and  strength  which  shall  enable  them  to  bear,  and  cause  them 
to  be  perfected  by  the  hot  summer  sun  that  will  dry  up  the 
others.  It  is  the  mature  fruit  which  comes  afterward,  and 
not  the  beautiful  color  and  smell  of  the  blossoms,  that  we 


Chap.  II.] 


TOUCHSTONE. 


15 


4.  Another  proof  that  there  are  numerous  false 
processors  is,  that  many  secretly  indulge  some  belov¬ 
ed  lust ,  which,  like  a  worm  at  the  root,  cripples  and 
kills  them.  Such  persons  may  have  excellent  gifts, 
and  perform  various  and  difficult  duties ;  but  pam¬ 
pering  one  lust,  or  allowing  one  secret  sin,  will  de¬ 
stroy  them.  To  cut  off  a  right  hand,  or  pluck  out  a 
right  eye ;  to  deny  themselves  and  forsake  all  for 
Christ,  requires  such  heart-religion  as  they  do  not 
possess.  They  study  to  exhibit  a  becoming  exterior 
deportment,*  they  refrain  from  open  impieties,  and 
visibly  conform  to  their  profession;  and  hence  they 
acquire  great  confidence,  and  display  themselves 
with  much  assurance ;  but  they  secretly  love  and 
practise  iniquity,  they  cherish  some  known  sin,  and 
thus  flatter,  and  deceive,  and  ruin  their  souls. # 

5.  Those  prolessors  of  religion  who  are  unac- 

must  judge  by.  So  new  converts,  (professedly  so,)  in  their 
talk  about  things  of  religion,  may  appear  fair,  and  be  very 
savory,  and  the  saints  may  think  they  talk  feelingly.  They 
may  relish  their  talk,  and  imagine  they  perceive  a  divine  sa¬ 
vor  in  it,  and  yet  all  may  come  to  nothing.’' 

Edwards  on  the  Affections. 

*  “  The  scriptural  representations  of  the  state  of  the  Chris¬ 
tian  on  earth,  by  the  images  of  “  a  race,”  and  “  a  warfare of 
its  being  necessary  to  rid  himself  of  every  circumstance  which 
might  retard  him  in  the  one,  and  to  furnish  himself  with  the 
whole  armor  of  God  for  being  victorious  in  the  other,  are, 
so  far  as  these  nominal  Christians  are  concerned,  figures  of 


16 


TOUCHSTONE. 


Chap.  II. 


customed  to  the  daily  practice  of  secret  devotion , 
constitute  not  a  small  part  of  the  multitude  who  are 
deceived.  There  are  many  who  attend  the  pub¬ 
lic  ordinances  of  religion,  and  who,  either  stated¬ 
ly  or  occasionally,  engage  in  social  worship  with 
the  family,  but  whose  religion  does  not  lead  them  to 
the  closet,  nor  incline  them  to  any  unobserved  in¬ 
tercourse  with  heaven.  These  people  call  them 
selves  children  of  God,  but  their  piety  comprises 
nothing  so  personal,  or  particular,  nothing  which  so 
much  distinguishes  them  from  the  heedless  world, 
which  renders  the  hope  of  salvation  so  interesting, 
or  the  possibility  of  endless  wo  so  horrible,  as  to 
give  them  a  relish  for  prayer,  devout  meditation, 
and  secret  communion  with  God.  They  shrink 
from  the  idea  of  retiring  by  themselves  and  laying 
their  hearts  open  to  that  invisible  Being,  that  holy 
God,  whom  they  profess  to  love  and  to  worship , 
they  contrive  therefore  to  forget  their  secret,  if  not 
all  their  sins,  to  be  unconscious  of  their  wants,  and 

no  propriety  or  meaning.  As  little  have  they,  in  correspon¬ 
dence  with  the  scripture  descriptions  of  the  feelings  and  lan¬ 
guage  of  real  Christians,  any  idea  of  acquiring  a  relish,  while 
on  earth,  for  the  worship  and  service  of  heaven.  If  the  truth 
must  he  told,  their  notion  is  rather  a  confused  idea  of  future 
gratification  in  heaven,  in  return  for  having  put  a  force  upon 
their  inclinations,  and  endured  so  much  religion  while  on 

earth.”  Wilberforce’a  View. 


Chap.  II.] 


TOUCHSTONE. 


17 


to  impose  on  themselves  by  substituting  casual  out¬ 
ward  formality  for  that  godliness  which  has  the  pro¬ 
mise  of  the  life  to  come.  Reader,  if  thy  heart  were 
right  with  God,  and  thou  didst  not  cheat  thyself  with 
a  vain  profession,  thou  wouldst  have  frequent  occa¬ 
sions  for  the  peculiar  duties  of  the  closet,  which  thou 
wouldst  conceal  from  thy  familiar  friend.  “  Charity 
vaunteth  not  itself.”  True  piety  can  by  no  means 
entirely  lay  itself  open  to  the  eyes  of  men ;  public 
actions  and  appearance  may  support  its  credit,  but 
secret  exercises  must  maintain  its  life,  and  supply 
its  purest  enjoyment. 

6.  There  are  many  professors  who  never  made 
religion  their  chief  concern ,  and  who,  therefore, 
though  they  have  a  name  to  live,  are  dead  in  sin. 
While  there  are  those  who  ‘  give  themselves  to  the 
Lord;’  ‘whose  conversation  and  treasure  is  in  hea¬ 
ven  ‘  the  end  of  whose  life  is  Christ who  give 
religion  the  precedence  both  in  their  affections  and 
their  time  5  and  who  are  constant  and  unwearied  in 
the  service  of  God :  there  are  also  professors  whose 
religion  engrosses  not  their  attention,  and  occupies 
little  of  their  time ;  so  far  from  being  the  chief  ob¬ 
ject  of  their  solicitude,  it  is  treated  as  if  any  thing 
else  was  more  important ;  and  when  they  pretend 
to  engage  in  it,  their  thoughts  and  hearts  are  some¬ 
where  else.  It  is  not  their  design,  in  attending  to 

the  duties  of  religion,  to  honor  or  to  have  fellowship 
t  2* 


18 


TOUCHSTONE. 


[Chap.  II. 


with  God,  to  become  conformed  to  his  law,  to  have 
their  unholy  propensities  subdued,  or  the  genuine¬ 
ness  of  their  piety  tried ;  they  pray  as  if  they  pray¬ 
ed  not,  and  hear  as  if  they  heard  not  5  and  if  they 
derive  no  benefit  from  ordinances,  if  they  acquire  no 
animation  from  their  discharge  of  duties,  they  are 
not  disappointed,  for  they  anticipated  no  such  effects. 

From  these  considerations  it  is  sufficiently  mani¬ 
fest  that  many  professors  of  religion  deceive  them¬ 
selves  in  regard  to  their  real  character. 

SECTION  III. 

There  are  four  'principal  causes  of  the  delusion 
and  dissimulation  of  false  professors. 

1.  The  deceitfulness  of  the  heart.  The  hearts  of 
such  men,  and  of  all  the  impenitent,  “are  deceitful 
above  all  things,  and  desperately  wicked.”  They 
are  so  full  of  sophistry  and  guile,  so  changeful  and 
illusive  in  their  operations,  and  so  incurably  and 
perversely  inclined  to  evil,  that  they  will  be  found 
at  last  to  have  been  a  sufficient  cause  of  men’s  ruin. 
The  wicked,  when  finally  cast  away,  will  he  sensi¬ 
ble  that  the  shame  and  the  blame  of  their  perdition 
is  ascribahle  wholly  to  themselves.  They  will  see 
that  the  self-adulation,  the  hypocrisy,  the  unbelief, 
the  contempt  of  vital  piety,  and  the  bold  indiffe¬ 
rence  to  the  invitations  and  threatenings  of  God’s 


Chap.  II.] 


TOUCHSTONE. 


19 


word,  which  they  have  practised,  were  suited  to  pre¬ 
pare  them  for  endless  wo.  Verily,  “  he  that  trusteth 
in  his  own  heart  is  a  fool.” 

2.  False  professors  are  eminently  exposed  to  the 
diabolical  arts  and  influence  of  the  great  adversary  ; 
they  lay  themselves  open  to  his  foul  suggestions, 
and  by  their  love  of  error  and  sensuality  they  both 
invite  and  ensure  success  to  his  artifices.  Hence 
it  is  not  to  be  wondered  that  he  takes  them  captive 
at  his  will.  He  is  the  god  of  this  world,  that  blinds 
the  minds  of  them  that  believe  not,  and  decoys  the 
thoughtless  into  hell ;  they  of  all  men  are  most 
ready  to  close  with  his  devices  and  yield  to  his  im¬ 
postures.  With  reference  to  them,  Basil  represents 
this  apostate  spirit  as  thus  insolently  addressing 
Christ :  “I  have  them !  I  have  them !  In  spite  of  all 
thy  blood  and  miracles,  thy  wooings  and  beseech- 
ings,  thy  knockings  and  strivings,  I  have  cozened 
thee  of  them  at  the  very  gates  of  heaven.” 

3.  The  effects  wrought  in  many  unregenerate 
professors,  the  excitements  of  feeling,  the  raptures 
of  fancy,  the  bliss  of  ideal  safety,  the  pleasure  of 
living  as  they  list,  without  obscuring  their  prospects 
or  disturbing  their  consciences,  greatly  increase  and 
confirm  their  delusions.  They  do  not  distinguish 
between  the  operations  and  fruits  of  the  Spirit  of 
God  in  the  sanctification  of  men,  and  the  effects  ot 
error,  of  ignorance,  of  stupidity,  of  enthusiasm,  or 


20 


TOUCHSTONE. 


[Chap.  II* 


of  diabolical  influence.  Their  own  experience  is 
the  standard  by  which  they  judge  of  themselves ; 
and  that  not  unfrequently  is  such  as  to  dazzle  and 
infatuate  them.  They  are  ready  to  say,  “  I  am  rich 
and  increased  with  goods,  and  have  need  of  nothing.” 
Among  those  who  are  deceived  in  this  way,  some 
assume  the  office  of  religious  teachers.  Let  them 
consider  the  words  of  Him  by  whom  teachers  must 
be  judged :  “  Many  will  say  unto  me  in  that  day, 
Lord,  Lord,  have  we  not  prophesied  in  thy  name, 
and  in  thy  name  done  many  wonderful  works?”  To 
whom  the  Judge  will  say,  “  Depart  from  me,  I  never 
knew  you.” 

\  *  4.  The  practice  of  comparing  themselves  with 
others ,  is  a  cause  of  deception  among  many.  Thus 
the  Pharisees,  by  trusting  in  themselves  that  they 
were  righteous,  and  despising  others,  kept  up  a  high 
opinion  of  their  own  merit.  They  elevated  them¬ 
selves  by  depressing  those  over  whom  they  affected 
a  superiority.  Some  false  professors  mentioned  by 
St.  Paul,  “measuring  themselves  by  themselves,  and 
comparing  themselves  among  themselves,”  proved 
that  they  were  as  deluded  as  they  were  foolish. 
Instead  of  making  one  man,  or  one  set  of  men,  a 
test  for  the  trial  of  another,  God  has  established  his 
word  as  the  only  standard  of  character,  and  by  this 
those  who  are  saints  indeed  form  an  opinion  of 
themselves.  But  many  false  professors  want  a  more 


Cbap.  II.' 


TOUCHSTONE. 


21 


lax  and  indefinite  rule;  they  choose  to  compare 
themselves  with  characters  that  are  in  some  respect 
subject  to  reproach.  They  are  sharp-sighted  to 
observe  other  men’s  faults,  as  they  are  their  own 
supposed  excellencies ;  they  contemplate  the  failings 
of  others  with  pity  or  derision,  and  their  own  doings 
with  admiration.  They  bless  themselves'when  they 
behold  the  impieties  of  the  wicked :  “  God,  I  thank 
thee  that  I  am  not  as  other  men  are.”  A  Christian 
may  and  ought  to  praise  God  that  he  has  been 
made  by  grace  to  differ  from  some  other  men,  but 
he  cannot  rake  together  the  enormities  of  the  worst 
characters,  or  the  infirmities  of  the  best,  in  order  to 
justify  and  applaud  himself,  as  these  pharisaical 
deceivers  do.* 

Such  are  some  of  the  causes  of  that  general  delu¬ 
sion  and  imposture  under  which  so  many  bow  down 
and  perish. 

*  President  Edwards,  referring  to  spiritual  pride,  says,  “He 
that  is  under  the  influence  of  this  distemper  is  apt  to  think 
highly  of  his  attainments  in  religion,  as  comparing  himself 
with  others.  It  is  natural  for  him  to  fall  into  that  thought  of 
himself,  that  he  is  an  eminent  saint,  that  he  is  very  high  among 
the  saints,  and  has  distinguishingly  good  and  great  experien¬ 
ces.’'  “  Hence  such  are  apt  to  put  themselves  forward  among 
God  s  people,  &c.  “  But  he  whose  heart  is  under  the  power 
of  Christian  humility  b  of  a  contrary  disposition.” 

Treatise  on  Affection*. 


22 


TOUCHSTONE. 


[Chap.  II. 


SECTION  IV. 

1.  let  me  caution  you  to  beware  of  inferring  from 
what  has  been  said,  that  all  'professors  of  religion 
are  deceivers ,  and  that  there  is  no  truth  or  integrity 
in  any  man ;  this  would  be,  with  intolerable  arro¬ 
gance,  to  affect  the  prerogative  of  God ;  and  with 
desperate  severity  to  judge  the  hearts  of  men. 

Some  men  are  as  apt  to  conclude  that  those  are 
hypocrites  whose  hearts  they  measure  by  their  own, 
as  others  are  to  decide  that  themselves  are  saints,  by 
comparing  their  fancied  virtues  with  the  vices  and 
crimes  of  the  most  abandoned.  But,  blessed  be  God, 
there  is  some  grain  amidst  the  heaps  of  chaff  and 
rubbish ;  the  devil  hath  not  the  entire  piece ;  a  rem¬ 
nant  is  really  and  peculiarly  the  Lord’s. 

2.  Let  none  imagine  because  so  many  are  de¬ 
ceived,  that  assurance  is  unattainable.  It  is  indeed 
a  difficult  acquisition,  but  is  far  from  impracticable : 
hence  all  are  commanded  to  “give  diligence  to  make 
their  calling  and  election  sure.”  * 


*  “Assurance  is  not  to  be  obtained  so  much  by  self-exami¬ 
nation  as  by  action.  The  apostle  Paul  sought  assurance 
chiefly  this  way,  even  by  ‘  forgetting  the  things  that  were  be¬ 
hind,  and  reaching  forth  unto  those  that  were  before,  pressing 
toward  the  mark  for  the  prize  of  the  high  calling  of  God  in 


Chap.  II.] 


TOUCHSTONE. 


23 


3.  I  warn  you  not  to  conceal  the  truths  of  God 
or  the  graces  of  his  Spirit,  nor  to  be  deterred  from 
openly  professing  them,  because  many  deceive  them¬ 
selves  and  others  by  a  vain  profession.  Ought  you 
to  hide  what  you  have,  because  another  pretends  to 
what  he  has  not?  The  possession  of  holiness  in 
your  own  soul  is  indeed  what  secures  you  from 
perdition;  but  the  profession  of  it  is  what  honors 
God,  edifies  the  saints,  and  sometimes  awakens  sin¬ 
ners.  Ostentation  is  sinful,  but  a  serious  and  hum¬ 
ble  profession  is  an  unquestionable  duty. 

SECTION  V. 

Having  guarded  what  has  been  said  from  abuse, 
I  hasten  to  a  more  direct  and  special  improvement 
of  the  subject.  And  surely  I  cannot  better  accom¬ 
plish  this,  than  by  warning  you  to  see  to  it,  that  you 
be  not  of  the  number  who  deceive  themselves.  Suf¬ 
fer  me  then  to  press  that  great  apostolical  caution, 
“  Let  him  that  thinketh  he  standeth,  take  heed  lest 
he  fall.”  O  look  carefully  to  your  foundation !  “  Be 
not  high-minded,  but  fear.”  You  may  have  done 

Christ  Jesus  ;  if  by  any  means  he  might  attain  unto  the  resur¬ 
rection  of  the  dead.’  And  it  was  by  this  means,  chiefly,  that 
he  obtained  assurance:  *1  therefore  so  run,  not  as  uncertain¬ 
ly.  He  obtained  assurance  of  winning  the  prize  more  by 
**unning  than  by  considering.” 


Edwards  on  AB'ectioru. 


24 


TOUCHSTONE. 


[Chap.  II. 


and  suffered  many  things  for  religion’s  sake ;  you 
may  have  excellent  gifts  and  great  comforts,  much 
zeal  for  God,  and  high  confidence  of  your  integrity, 
and  all  this  may  be  right ;  but  possibly  it  may  be 
counterfeit  and  vain.  Perhaps  you  have  sometimes, 
upon  examination,  pronounced  yourself  upright ;  but 
remember  that  the  Searcher  of  hearts  has  not  yet 
delivered  his  final  sentence ;  if  he  weigh  you  in  the 
balance  of  truth  and  find  you  wanting,  how  will 
you  be  confounded  and  dismayed !  Saints  may  look 
•upon  you  with  approbation,  but  they  see  not  as  God 
seeth ;  you  may  have  a  name  to  live  while  dead. 

You  know  the  fate  of  the  apostate  professors  men¬ 
tioned  in  the  Gospel.  Do  they  not  all,  as  it  were, 
cry  to  you  with  one  voice,  ‘  If  you  would  not  come 
where  we  are,  flatter  not  yourselves  as  we  did ;  if 
you  expect  a  better  portion,  be  sure  that  you  get  bet¬ 
ter  hearts:  had  we  been  more  self-suspicious,  we 
had  been  more  safe.’* 

I  would  not  frighten  you  with  groundless  alarms, 

*  Mr.  Bunyan  gives  the  following  description  of  apostacy 
and  despair,  in  the  dialogue  between  Christian  and  the  man 
in  an  iron  cage : 

“Then  said  Christian  to  the  man,  What  art  thou? 

“  The  man  answered,  I  am  what  I  wa3  not  once. 

“  Chr.  What  wast  thou  once  ? 

I  was  once  a  fair  and  flourishing  professor,  both  in 
<Sne  own  ryes  and  also  in  the  eyes  of  others:  I  was  once, 


Chap.  II.] 


TOUCHSTONE. 


25 


but  would  gladly  prevent  fatal  mistakes.  Do  you  not 
find  your  heart  deceitful  in  many  things  ?  Do  you 
not  shuffle  over  secret  duties  ?  Do  you  not  condemn, 
in  others,  evils  which  you  scarce  reprove  in  your¬ 
self?  Are  there  not  many  selfish  ends  in  your  per¬ 
formances  ?  Do  you  not  find  that  you  are  far  less 
affected  with  a  great  deal  of  service  done  for  God 
by  others,  than  with  a  little  done  by  yourself?  Is  it 
not  hard  for  you  to  look  without  envy  upon  the  ex¬ 
cellencies  of  other  men,  or  without  pride  upon  your 
own?  Are  you  not  troubled  by  a  busy  devil,  as 
well  as  by  a  bad  heart  ?  Has  not  he  that  circuits 
the  whole  world  observed  you  ?  Has  he  not  studied 
your  constitutional  failings,  and  discovered  the  sin 
that  most  easily  besets  you  ?  Has  he  less  malice 
toward  your  soul  than  toward  those  around  you? 
Surely  you  are  in  the  very  thicket  of  temptations ; 

as  I  thought,  fair  for  the  celestial  city,  and  had  then  even  joy 
at  the  thoughts  that  I  should  get  thither. 

“  Chr.  Well,  but  what  art  thou  now  ? 

“  Man.  I  am  now  a  man  of  despair ,  and  am  shut  up  in  it  as 
in  this  iron  cage.  I  cannot  get  out.  O  nmo  I  cannot! 

“  Chr.  But  how  earnest  thou  in  this  condition  ? 

“  Man.  I  left  off  to  watch  and  be  sober;  I  laid  the  reins 
upon  the  neck. of  my  lusts;  I  sinned  against  the  light  of  the 
word  and  the  goodness  of  God ;  I  have  grieved  the  Spirit, 
and  he  is  gone  ;  I  tempted  the  devil,  and  he  is  come  to  me  ; 

I  have  provoked  God  to  anger,  and  he  has  left  me ;  I  have 
so  hardened  my  heart  that  I  cannot  repent.” 

T  3 


26 


TOUCHSTONE 


[Chap.  II. 


thousands  of  snares  are  on  every  side.  Alas  !  how 
few  of  the  professing  and  expecting  world  win  hea¬ 
ven  at  last !  With  what  difficulty  are  even  the  righ¬ 
teous  saved!  Therefore  search  your  heart;  and 
may  this  caution  penetrate  your  inmost  soul :  “  Let 
him  that  thinketh  he  standeth,  take  heed  lest  he 
fall”  Away  with  such  uncharitable  censuring  of 
others,  and  be  more  just  and  severe  in  rebuking 
yourself.  Away  with  unprofitable  controversies : 
spend  your  thoughts  rather  upon  this  momentous 
question,  “Am  I  sound,  or  am  I  rotten  a i  heart?” 
“Am  I  a  new  creature,  or  the  old  disguised  in 
borrowed  clothing.”  Let  it  be  your  prayer  that 
you  may  not  be  deceived.  Pray  and  labor  that  you 
may  not  be  given  up  to  a  heedless  and  vain  spirit, 
and  then  have  religious  duties  for  a  show  to  beguile 
and  hush  your  conscience.* 

*  Of  the  falling  away  of  hypocrites,  Mr.  Bunyan  says, 
“They  draw  off  their  thoughts,  all  that  they  may,  from  the 
remembrance  of  God,  death,  and  judgment  to  come:  then 
they  cast  off,  by  degrees,  private  duties,  as  closet  prayer, 
curbing  their  lusts,  watching,  sorrow  for  sin,  and  the  like : 
then  they  shun  the  company  of  lively  and  warm  Christians  : 
after  that  they  grow  cold  to  public  duty,  as  hearing,  reading, 
godly  conference,  and  the  like :  then  they  begin  to  pick  holes> 
as  we  say,  in  the  coats  of  some  of  the  godly,  that  they  may 
have  a  seeming  color  to  throw  religion  (for  the  sake  of  some 
infirmity  they  have  spied  in  them)  behind  their  backs :  then 
they  begin  to  adhere  to  and  associate  themselves  with  carnal 


Chap.  II.] 


TOUCHSTONE. 


27 


Surely  that  ground-work  upon  which  your  hope 
for  eternal  life  is  built  cannot  be  too  safely  laid.  I 
dare  promise  you,  that  when  you  come  to  die,  you 
will  not  regret  having  devoted  much  time  and 
attention  to  this  matter.  Whilst  others  then  are  pant¬ 
ing  after  the  dust  of  the  earth,  and  crying  who  will 
show  us  any  good?  do  you  endeavor  after  the  full 
assurance  of  the  love  of  God. 

Deceive  not  yourself  with  names  and  notions ; 
they  cannot  change  your  heart.  If  you  are  still 
impenitent,  if  you  have  not  been  renewed  and  sanc¬ 
tified  by  the  Spirit  of  God,  it  matters  little  by  what 
name  you  are  called,  or  how  warmly  you  advocate 
the  distinguishing  doctrines  of  the  Gospel ;  you  are 
in  the  sight  of  God  a  guilty,  perishing  sinner. 

Once  more,  then,  I  warn  you  to  examine  the  foun¬ 
dation  upon  which  you  rest :  deceive  not  yourself ; 
behold,  the  Judge  who  knows  your  works  standeth 
at  the  door. 

men:  then  they  give  loose  to  carnal  and  wanton  discourses 
in  secret;  and  glad  are  they  if  they  can  see  such  things  in 
any  that  are  counted  honest,  that  they  may  the  more  boldly 
do  it  through  their  example.  After  this,  they  begin  to  play 
with  little  sins  openly:  and  then,  being  hardened,  they  show 
themselves  as  they  are.  Thus  being  launched  again  into  the 
gulf  of  misery,  unless  a  miracle  of  grace  prevent  it,  they 
everlastingly  perish  in  their  own  deceivings.” 

Pilgrim's  Progress. 


28 


TOUCHSTONE. 


[Chap.  II. 


SECTION  VI. 

To  conclude :  If,  as  we  have  reason  to  believe,  a 
great  many  professors  of  religion,  and  others  whose 
hopes  are  not  less  sanguine,  are  fatally  deceived, 
then  it  becomes  those  who  have  good  reason  to  be¬ 
lieve  that  they  are  indeed  the  children  of  God,  to 
praise  and  glorify  him  for  his  mercy  as  long  as 
they  live.  There  are  doubtless  many  real  Chris¬ 
tians  who  do  nat  themselves  perceive  such  evidence 
of  their  gracious  state  as  fully  to  satisfy  them ;  but 
let  them  not  be  discouraged;  let  them  resolutely 
persevere,  and  constantly  live  as  the  grace  of  God 
teacheth.  And  let  such  as  have  daily  unequivocal 
evidence  of  their  sanctification,  freely  enjoy  the  ele¬ 
vated  happiness  and  the  transporting  anticipations 
peculiar  to  their  state  of  mind. 


Chap.  III.] 


TOUCHSTONE. 


29 


CHAPTER  III. 

Showing  that  holiness ,  or  saving  grace ,  is  exceedingly  valuable, 
and  greatly  enriches  its  possessor, 

SECTION  I. 

We  may  easily  satisfy  ourselves  from  several  con¬ 
siderations  that  the  value  of  saving  grace  is  not  to 
be  described  or  conceived. 

1 .  If  we  consider  it  in  respect  to  its  cause,  we  shall 
find  that  it  is  a  peculiar  work  or  fruit  of  the  divine 
Spirit ;  who  on  this  account  is  called  “  the  Spirit  of 
grace,”  and  “the  Spirit  of  holiness.”  All  the  rules 
of  morality,  with  all  possible  human  diligence  and 
effort,  alone,  can  never  produce  one  gracious  act,  or 
one  holy  exercise.  Such,  indeed,  is  the  incompara¬ 
ble  worth  of  efficacious  grace,  that  all  other  gifts  of 
the  Spirit  are  represented  in  Scripture  to  be  compa¬ 
ratively  worthless. 

2.  The  nature  of  saving  grace  implies  its  un¬ 
speakable  value.  It  is  that  by  which  the  saints  are 
made  to  resemble  God  in  moral  beauty  and  good¬ 
ness  ;  that  which  renders  them  objects  of  the  divine 
complacency,  and  fits  them  to  glorify  and  enjoy  their 
Creator  and  Redeemer  for  ever. 

3  It  appears  peculiarly  excellent,  if  we  reflect 


30 


TOUCHSTONE. 


[Chap.  III. 


that  it  is  bestowed  only  upon  those  whom  God  has 
chosen  to  everlasting  life.  It  is  not,  like  many  other 
gifts,  made  common  to  all. 

4.  The  influence  and  fruits  of  saving  grace  in 
tile  souls  of  saints,  proclaim  its  unspeakable  worth. 

It  elevates  and  ennobles,  adorns  and  beautifies  the 
soul  ;  it  raises  the  affections  to  heaven,  employs  them 
upon  divine  objects,  and  transforms  the  heart  into 
the  image  of  God;  it  preserves  the  saints  from 
known  and  allowed  iniquity;  it  establishes  them  in 
faith  and  peace  on  the  Rock  of  Ages ;  it  is  the  root 
of  all  the  fruit  which  they  bring  forth  unto  God — of 
every  gracious  word  in  their  lips,  and  every  gracious 
work  in  their  hands ;  be  the  matter  of  their  good 
thoughts,  their  heavenly  discourses,  and  holy  pray¬ 
ers  never  so  excellent,  grace  is  the  root  and  source 
of  them. 

5.  Its  exceeding  value  will  appear  if  we  consider 
its  ‘properties.  The  most  expressive  epithets  are  em¬ 
ployed  to  describe  it.  It  is  unfailing  and  immortal ; 
it  is  as  “  a  well  of  water,  springing  up  unto  everlast¬ 
ing  life;”  it  will  not  fail  and  perish  with  your  mortal 
body,  but  with  the  soul,  from  which  it  is  inseparable, 
will  ascend  to  glory.  Y ou  may  outlive  your  friends, 
your  estate,  and  whatever  else  you  now  possess,  but 
if  you  have  true  holiness,  it  will  endure  as  long  as 
you  exist. 

G.  Nor  is  its  value  less  conspicuous  in  the  design 


Chap.  III.] 


TOUCHSTONE. 


31 


with  which  it  is  wrought  in  us  by  the  Holy  Spirit, 
to  purify  us  from  all  iniquity,  to  free  us  from  imper¬ 
fection,  and  to  render  us  meet  for  the  heavenly 
inheritance,  for  the  service  and  enjoyment  of  God 
above. 

7.  The  means  adopted  to  procure  the  dispensation 
of  grace  t@  men,  and  those  employed  in  producing 
and  preserving  holiness  in  the  saints,  are  conclusive 
evidence  of  its  infinite  worth.  The  incarnation,  tho 
sufferings,  and  the  intercession  of  Jesus  Christ,  were 
necessary  to  prepare  the  way ;  the  special  agency  of 
the  Holy  Spirit  is  necessary  to  produce  the  effect. 
The  ordinances  and  institutions  of  the  Gospel  were 
first  appointed,  and  have  been  continued,  in  order 
that  holiness  might  be  produced  and  preserved  in 
the  hearts  of  saints ;  nay,  the  ordinary  dispensations 
of  Providence  are  designed  in  some  way  to  subserve 
this  purpose. 

8.  The  'peculiar  regard  vouchsafed  by  the  Most 
High  God  to  every  degree,  every  exercise,  and  every 
fruit  of  holiness  in  his  people,  demonstrates  its  un¬ 
speakable  importance  and  worth  :  he  who  made  the 
jewel  best  knows  its  value. 

9.  That  holiness  is  most  excellent  and  desirable, 
is  shown  by  the  hypocritical  pretences  made  to  it  all 
over  the  professing  world.  If  it  did  not  confer  some 
singular  advantage,  why  should  men  pant  for  the  re¬ 
putation  of  possessing  it  %  But  so  it  is,  that  the  devil 


32 


TOUCHSTONE. 


[Chap.  III. 


himself  conceals  many  of  his  lures  and  hooks  of 
temptation  with  a  show  of  grace  ;  knowing,  as  he 
does,  that  sin  has  nothing  beautiful  or  winning  in 
itself  by  which  to  entice,  he  disguises  it  under  a  pre¬ 
tence  of  goodness.  Let  hypocrites  and  self-deceivers 
consider  what  they  shall  answer  at  last,  when  it  is 
demanded :  “  If  grace  were  evil,  why  did  you  so  af¬ 
fect  the  reputation  of  it  ?  if  good,  why  did  you  con¬ 
tent  yourself  with  the  empty  name  of  it  ?” 

10.  In  a  word,  the  incomparable  value  of  saving 
grace  is  manifested  by  th v  esteem  which  all  good  men 
have  for  it.  Holiness  is  the  sum  of  their  prayers, 
the  scope  of  their  endeavors,  the  substance  of  their 
joys,  the  relief  of  their  afflictions  and  sufferings ;  it 
constitutes  their  riches  and  their  glory. 

SECTION  II. 

1  ,  '•  1  v  \>f.' 

1.  Is  saving  grace  thus  valuable  and  precious? 
Beware,  ye  who  possess  it,  lest  your  hearts  should 
be  elated  with  spiritual  pride.  Y ou  have  need  of¬ 
ten  to  reflect  on  your  former  state  of  sin  and  con¬ 
demnation,  and  on  your  present  ill-desert  and  im¬ 
perfection  ;  to  consider  how  and  by  whom  you  have 
been  made  to  differ  from  them  that  perish ;  to  ask 
what  you  have  that  you  have  not  received ;  to  feel 
your  weakness,  your  dependence,  and  your  obliga¬ 
tions  ;  and  to  remember  that  it  is  the  nature  of  ho- 


Chap.  III.] 


TOUCHSTONE. 


33 


liness  to  render  men  humble  and  lowly  in  heart 
i  and  life.* 

2.  Is  holiness  more  excellent  than  gold  ?  Well 
then  may  the  poorest  Christian  be  content  with  the 
allotments  of  Providence.  Ye  who  are  destitute  of 
this  world’s  goods,  but  rich  in  faith,  and  heirs  of  the 
kingdom  which  God  hath  promised ;  ye  who  feel 
the  rigors  of  temporal  poverty,  but  who  have  trea¬ 
sures  in  heaven,  think  of  your  imperishable  wealth, 
and  neither  thirst  for  an  earthly  portion  nor  murmur 
at  temporary  wants.  Thousands,  alas !  who  are 
pennyless,  and  thousands  who  have  worldly  wealth, 
are  without  Christ  and  without  hope. 

*  “  An  infallible  sign  of  spiritual  pride  is  persons  being  apt 
to  think  highly  of  their  humility.  False  experiences  are  com¬ 
monly  attended  with  a  counterfeit  humility ;  and  it  is  the  very 
nature  of  a  counterfeit  humility  to  be  highly  conceited  of  it¬ 
self.  False  religious  affections  have  generally  a  tendency 
especially  when  raised  to  a  great  height,  to  make  persons 
think  that  their  humility  is  great,  and  accordingly  to  take  much 
notice  of  their  great  attainments  in  this  respect,  and  admire 
them.  But  eminently  gracious  affections  (I  scruple  not  to 
say  it)  are  evermore  of  a  contrary  tendency,  and  have  uni¬ 
versally  a  contrary  effect  in  those  that  have  them.  They  in¬ 
deed  make  them  very  sensible  what  reason  there  is  that  they 
should  be  deeply  humbled,  and  cause  them  earnestly  to  thirst 
and  long  after  it ;  but  they  make  their  present  humility,  or 
that  which  they  have  already  attained  to,  appear  small,  and 
their  remaining  pride  great,  and  exceedingly  abominable.” 

Edwards  on  the  Affections. 


34 


TOUCHSTONE. 


[Chap.  III. 


3.  If  holiness  is  thus  valuable,  then  those  Chris¬ 
tians  who  suffer  it  to  decline,  or  who  do  not  grow  in 
grace,  incur  such  loss  as  all  this  world’s  goods  are 
not  sufficient  to  repair. 

4.  If  holiness  is  of  such  worth  and  importance 
then  the  ordinances  and  institutions  of  religion,  and 
all  the  means  adapted  to  preserve  and  increase  it, 
ought  to  be  highly  esteemed  and  diligently  em¬ 
ployed. 

5.  If  saving  grace  be  so  excellent,  it  becomes 
saints  to  be  peculiarly  ivatchful  and  circumspect  in 
times  of  degeneracy  and  temptation.  We  have  read 
of  Christians  who  resisted  unto  blood,  striving 
against  sin,  who  chose  to  part  with  their  lives  ra¬ 
ther  than  relax  in  their  piety:  if  we  would  endure 
unto  the  end,  we  must  follow  their  example.  We 
live  in  an  age  of  deception  and  temptation.  Many 
seeming  Christians  have  fallen  and  lost  all ;  and 
many  real  Christians  have  lost  so  much,  that  in¬ 
stead  of  again  enjoying  the  comforts  of  piety  in  this 
world,  they  are  likely  to  go  to  the  grave  repeating 
the  lamentation  of  Job:  “O  that  it  were  with  me  as 
in  months  past !” 

6.  Let  me  urge  and  entreat  you  to  make  it  the 
great  business  of  your  life,  the  chief  concern  of 
every  day,  to  grow  in  grace — to  perfect  holiness  in 
the  fear  of  God,  and  to  do  his  will  in  all  things. 
Cultivate  every  advantage  of  time  and  place;  im- 


Chap.  IV.] 


TOUCHSTONE. 


35 


prove  the  society  of  GocFs  people,  and  let  your  clo¬ 
set  testify  that  your  love  of  holiness  is  stronger  than 
I  death. 


CHAPTER  IV. 

That  only  is  true  holiness  which  will  endure  the  tests  appointed 
or  permitted  for  its  discovery. 

SECTION  I. 

It  has  pleased  God  to  place  all  his  people  in  this 
world  in  a  state  of  trial ;  he  first  tries,  then  crowns 
them.  James,  1 :  12.  No  man  can  determine  whe¬ 
ther  his  graces  are  true  or  false  until  they  are  ex¬ 
amined  by  something  which,  to  them,  shall  be  what 
fire  is  to  gold.  The  Laodiceans  imagined  them¬ 
selves  to  be  rich  in  grace,  but  they  proved  to  be 
wretchedly  poor  5  wherefore  Christ  counsels  them 
to  buy  of  him  gold  tried  in  the  fire — true  holiness, 
which  should  endure  the  severest  scrutiny. 

The  Scriptures  plainly  recognize  a  trial  of  men’s 
opinions,  as  well  as  of  their  graces ;  but  of  the  for¬ 
mer  I  shall  have  occasion  to  say  little.  Doubtless 
men  may  endanger  and  obstruct  their  salvation  by 
unscriptural  sentiments ;  yet  if  they  have  holiness 
of  heart,  notwithstanding  some  false  opinions,  "They 


30 


TOUCHSTONE. 


[Chap.  IV. 


shall  be  saved,  though  it  be  as  by  fire ;”  but  if  they 
are  devoid  of  holiness,  the  most  correct  speculation 
will  avail  them  nothing ;  they  must  perish,  and  pe¬ 
rish  without  remedy. 

The  trial  of  a  man’s  graces,  or  religious  affec¬ 
tions,  is  all-important ;  as  they  are,  so  is  his  safety 
and  happiness,  and  so  his  prospect  for  eternity. 

This  trial  may  be  considered  in  two  respects : 

1.  As  it  is  to  be  performed  by  ourselves.  “Exa¬ 
mine  yourselves  whether  ye  be  in  the  faith,  prove 
your  own  selves;”  scrutinize  your  hearts  in  the  light 
of  divine  truth;  ascertain  and  demonstrate  whether 
your  affections  are  holy. 

2.  As  it  is  executed  by  Him  “  who  searcheth  the 
heart,  and  judgeth  according  to  truth.” 

With  a  view  to  both  these  kinds  of  trial,  but  es¬ 
pecially  the  former,  I  propose  in  this  treatise, 

I.  To  show  what  tries  the  genuineness  of  Chris¬ 
tian  graces  as  fire  tries  gold. 

II.  To  exhibit  the  ends  for  which  God  appoints 
such  trials  of  the  holiness  of  his  people  in  this 
world. 

III.  To  prove  that  such  only  is  true  holiness  as 
will  bear  these  trials. 

IY.  To  improve  and  apply  the  whole. 


Chap.  IV.  j 


TOUCHSTONE. 


37 


SECTION  II. 

Before  I  enter  into  particulars,  it  seems  needful 
to  observe  that  the  subject  to  which  we  are  ap¬ 
proaching  is  full  of  difficulties.  Without  much  cau¬ 
tious  discrimination  and  solicitude  with  regard  to 
the  various  and  dissimilar  capacities  and  attain¬ 
ments  and  circumstances  of  different  Christians,  one 
could  hope  to  do  little  else  but  confuse  and  mislead. 
Nor  is  less  care  necessary  in  the  application  of  tests 
or  signs ;  they  should  be  well  examined  and  ap¬ 
proved  before  we  try  ourselves  or  others  by  them.* 
Signs  or  tests  of  character  are  by  some  distin¬ 
guished  as  exclusive,  inclusive,  and  positive.  Ex¬ 
clusive  marks  serve  to  shut  out  bold  pretenders,  by 
showing  them  that  they  are  utterly  devoid  of  a  sav- 


*  “It  is  strange  how  hardly  men  are  brought  to  be  con¬ 
tented  with  the  rules  and  directions  Christ  has  given  them, 
but  they  must  needs  go  by  other  rules  of  their  own  invent¬ 


ing,  that  seem  to  them  wiser  and  better.  I  know  of  no  direc¬ 
tions  or  counsels  which  Christ  ever  delivered  more  plainly 
than  the  rules  he  has  given  us  to  guide  us  in  our  judging  of 
others’  sincerity,  viz.  that  we  should  judge  of  the  tree  chiefly 
by  the  fruit.  But  yet  this  will  not  do  ;  other  ways  are  found 
out.  which  are  imagined  to  be  more  distinguishing  and  certain. 
And  woful  have  been  the  mischievous  consequences  of  this 
arrogant  setting  up  men’s  wisdom  above  the  wisdom  of 

Christ  ” 

.  Edwards  on  (he  Affections. 


T 


4 


38 


TOUCHSTONE. 


[Chap.  IV. 


ing  work  of  grace.  They  are  commonly  taken  from 
some  indispensable  ordinary  duty,  as  praying  or 
hearing ;  which  men  may  indeed  perform,  and  yet 
have  no  degree  of  holiness ;  but  the  neglect  of  which 
demonstrates  the  total  absence  of  any  work  of 
grace. 

Inclusive  marks  serve  to  discover  the  degree  ra¬ 
ther  than  the  existence  of  holiness,  and  are  intended 
for  comfort  rather  than  conviction.  If  we  perceive 
them  in  ourselves,  we  shall  find  not  only  real  but 
eminent  piety ;  as  they  arise  from  the  higher  exer¬ 
cises  of  grace  in  confirmed  and  mature  Christians. 

Between  these  there  are  marks  or  evidences  called 
'positive,  which  are  always  found  in  those,  and  those 
only,  who  have  been  regenerated.  In  the  application 
of  these  great  care  is  requisite,  since  they  relate  as 
well  to  the  feeblest  as  to  the  most  advanced  Chris-  • 
tian.  It  is  especially  necessary  to  be  aware  of  re¬ 
presenting  the  particular  exercises  or  experience  of 
those  who  are  esteemed  eminent  in  knowledge  and 
o-race,  as  a  rule  for  those  whose  attainments  are 

O  ' 

small.  This  practice  is  justly  reprobated  for  its  ab¬ 
surdity  and  its  injurious  effects. 

These  things  being  premised,  I  will  now  proceed 
to  show  wh^*  things  in  particular  try  the  temper 
and  state  of  our  souls  :  “  What  tries  the  genuineness 
of  Christian  graces  as  fire  tries  gold.” 

It  is  true  that  3II  the  circumstances  of  our  lile, 


Chap.  IV.] 


TOUCHSTONE. 


39 


every  event  which  has  relation  to  us,  may  make 
some  discovery  of  our  hearts ;  but  some  limits  must 
be  prescribed  to  this  treatise :  I  shall  therefore  show, 
in  the  following  order,  what  trials  are  made  of  our 
graces  by  prosperity  and  adversity,  by  our  inward 
corruptions,  our  active  duties,  and  lastly,  by  our  suf¬ 
ferings  on  account  of  religion. 

SECTION  III. 

Prosperity,  worldly  success,  outward  enjoy¬ 
ments,  riches,  honors,  try  men’s  hearts  and  reveal 
their  thoughts.  Some  may  fancy  the  fire  of  pros¬ 
perity  to  be  designed  rather  for  comfort  than  for 
trial ;  rather  to  refresh  than  to  search  us ;  but  scarce¬ 
ly  any  thing  more  clearly  demonstrates  the  falseness 
or  soundness  of  religion  ;  it  is  to  grace  what  fire  is 
to  gold.  Particularly,  it  occasions  an  exhibition  of 
the  self-flattery  and  delusion  of  those  who  have  had 
a  name  to  live  while  dead  ;  and  of  the  unequivocal 
evidences  of  religion  in  real  saints. 

Among  the  proofs  thus  exhibited  of  dissimulation 
and  deceit,  are  the  following  : 

1.  Prosperity  occasions  in  some  men  a  stupid 
forgetfulness  of  God  and  neglect  of  the  duties  of  re¬ 
ligion.  They  fall  asleep  in  the  lap  of  abundance, 
and  dream  not  that  there  is  a  God  to  be  served  and  a 
soul  to  be  saved.  Their  carnal  pleasures  and  en- 


40 


TOUCHSTONE. 


[Chap.  IV. 


joyments,  and  the  care  of  their  earthly  affairs,  leave 
no  time  for  prayer,  or  for  reflections  concerning 
death  and  futurity.  Like  Herod,  they  are  lifted  up 
with  conceits  of  their  own  greatness  and  importance; 
and  like  him,  they  mock  the  supremacy  of  Jehovah, 
or  contemn  his  authority,  instead  of  obeying  his 
commands.  They  are  so  busied  in  serving  and  gra¬ 
tifying  themselves,  that  usually  they  lose  the  faint 
appearance  of  piety  which,  in  other  circumstances, 
they  might  have  exhibited. 

2.  Prosperity,  meeting  with  one  who  is  graceless, 
engrosses  his  thoughts  and  affections,  and  makes 
him  wholly  sensual.  Earthly  things  have  a  ten¬ 
dency  to  transform  men’s  hearts  into  their  own  si¬ 
militude  to  assimilate  them  to  their  nature ;  and 
upon  those  whose  religion  is  mere  pretence,  they 
produce  their  full  effect.  Such  in  times  of  prospe¬ 
rity,  when  temptations  are  presented  and  the  means 
of  indulgence  within  reach,  will  abandon  themselves 
to  sensual  gratifications,  and  show  to  the  world  the 
depravity  of  their  hearts  and  dissoluteness  of  their 
character.  It  is  true  that  prosperity  may  have  a 
very  unhappy  influence  on  the  minds  of  good  men, 
but  it  can  never  produce  in  them  such  effects  as  have 
been  mentioned  ;  the  allurements  of  forbidden  ob¬ 
jects  and  the  enticements  of  sin  will  be  counteract- 
ed  by  the  principles,  the  habits,  and  feelings  of  ge¬ 
nuine  piety.  Some  indeed,  confessedly  destitute  of 


Chap.  IV.] 


TOUCHSTONE. 


41 


true  religion,  and  surrounded  by  all  the  facilities 
and  incitements  to  sensuality  which  prosperity  can 
confer,  are  yet,  in  their  exterior  deportment,  strictly 
moderate  and  regular.  Perhaps  those  men  who 
in  ordinary  circumstances  had  made  a  false  show 
of  religion,  are,  when  prosperity  suddenly  attends 
them,  most  likely  to  be  carried  by  it  down  the  stream 
of  sensuality ;  but  all  who  are  affected  in  this  way 
by  prosperous  circumstances,  are  evidently  grace¬ 
less. 

3.  Mere  pretenders  to  religion,  self-deceivers,  and 
dissemblers,  are  apt,  when  prosperity  surrounds  them, 
not  only  to  lose  all  concern  for  their  own  salvation, 
but  to  harden  themselves  against  the  judgments  of 
God  and  the  calamities  and  suffering  which  his 
people  endure.  Instances  of  this  kind  are  hut  too 
common ;  and  they  designate  characters  which  can¬ 
not  be  mistaken.  Such  are  some  of  the  ways  in 
which  prosperity  operates  upon  those  who  have  not 
true  religion. 


SECTION  IV. 

I  proceed  to  show  the  influence  of  prosperity  on 
the  people  of  God.  That  the  saints  sometimes  fall 
into  temptation,  cannot  be  denied ;  and  doubtless  the 
trial  of  prosperity  often  discovers  in  them  the  work¬ 
ings  of  sin;  but  its  general  influence  upon  God’s 
t  4* 


42 


TOUCHSTONE. 


[Chap.  IV. 


children  is  such  as  to  render  their  graces  more  con¬ 
spicuous,  and  their  uprightness  more  certain. 

1.  A  real  saint,  when  prosperity  and  abundance 
how  around  him,  will  earnestly  endeavor  to  suppress 
any  workings  of  pride,  and  to  preserve  humility  and 
lowliness  in  heart  and  life.  I  do  not  say  that  every 
child  of  God  under  prosperity  will  at  all  times  feel 
and  manifest  the  same  degree  of  humility ;  but  I  am 
sure  that  there  is  that  in  every  one  of  them,  when 
thus  tried,  which  will  check  and  allay  the  risings  of 
vanity  and  ambition.*  God’s  people  have  seen,  and 
still  see,  too  much  of  their  own  hearts,  too  much  of 
this  world,  and  too  much  of  the  divine  excellence 
and  loveliness  of  heavenly  objects  to  be  easily  elat¬ 
ed  or  long  satisfied  with  worldly  prosperity  j  they 
consider  the  temptations  and  dangers  accompanying 
it,  as  well  as  the  obligations  and  responsibility  which 
it  occasions,  and  feel  the  motives  thus  furnished  to 
humility  and  self-abasement.  They  consider  them¬ 
selves  as  stewards  of  God,  to  whose  care  much  has 
been  committed,  and  from  whom,  therefore,  much 
will  be  required. 

2.  Prosperity  excites  the  love  and  gratitude  of  the 
sairus  to  God,  the  author  of  their  mercies:  while  it 

*“The  comforts  of  the  true  saints  increase  awakening  and 
caution,  and  a  lively  sense  how  great  a  thing  it  is  to  appear 
before  an  infinitely  holy,  just,  and  omniscient  Judge.” 

Edwards  on  the  Affection®. 


Chap.  IV.] 


TOUCHSTONE. 


43 


inflames  the  sinner’s  lusts,  it  fills  the  good  man’s 
heart  with  benevolent  and  grateful  affections.  Not 
that  these  outward  things  are  the  primary  reasons 
or  motives  of  his  love  to  God ;  far  from  it :  he  loves 
him  when  he  takes  them  away,  as  well  as  when  he 
bestows  them ;  but  God  sanctifies  prosperity  to  his 
people,  makes  it  conducive  to  their  spiritual  welfare 
and  subservient  to  their  usefulness  in  the  world. 

3.  The  smiles  of  Providence  usually  render  holy 
men  increasingly  watchful  against  sin.  Thus  they 
reflect :  ‘  Hath  God  favored  and  prospered  me  ?  then 
I  am  under  the  greater  obligation  to  obey  and  please 
him.’  They  cannot  sin  because  grace  hath  abound¬ 
ed,  as  they  would  not  dare  to  sin  that  grace  might 
abound. 

4.  A  child  of  God  will  not  be  satisfied  with  all 
the  prosperity  and  outward  comforts  in  the  world  as 
his  portion .  When  Providence  became  more  than 
ordinarily  bountiful  of  temporal  things  to  Luther,  he 
became  anxious,  and  earnestly  protested  against  be- 
ing  put  off  with  them.  A  lukewarm  self-deceiver 
will  eagerly  take  earthly  things  for  his  chief  good : 
if  his  selfish  projects  are  not  frustrated,  if  he  can 
make  sure  of  the  world,  he  will  easily  forget  God, 
and  leave  heaven  and  hell  at  hazard.  But  the  Lord 
is  ever  the  portion  of  the  saints ;  they  have  chosen 
him  for  their  eternal  inheritance,  and  no  earthly  thing 
can  occupy  his  place  in  their  affections. 


44 


TOUCHSTONE. 


IChap.  V 


CHAPTER  V. 

Showing  what  trial  is  made  of  men's  hearts  by  adversity. 

SECTION  I. 

That  adversity  is  adapted  to  try  men’s  hearts, 
none  can  doubt  who  have  either  studied  the  Scrip¬ 
tures  or  observed  human  experience.  When  the 
dross  of  corruption  and  the  rust  of  hypocrisy  had 
nearly  eaten  out  the  heart  of  religion  among  the 
Jews,  God  said,  “I  will  melt  them  and  try  them;” 
accordingly  they  were  cast  into  the  furnace  ol 
affliction  and  tried. 

Prosperity  multiplies  professors,  but  adversity 
brings  them  to  such  a  test  that  the  precious  are 
separated  from  the  vile.  Job  was  tried  by  adversity, 
and  although  some  dross  was  discovered,  he  came 
forth  as  gold.  By  adversity  is  brought  out  to  view 
not  only  the  hypocrisy  and  corruption  of  the  wick¬ 
ed,  but  also  the  sincerity  and  holiness  of  the  righ¬ 
teous  :  it  manifests  the  faith  and  patience  of  the  saints. 

In  discussing  this  topic  it  will  be  necessary  to  in¬ 
quire  what  effects  are  common  both  to  the  sound  and 
unsound,  and  what  are  peculiar  to  each,  from  the 
trial  of  adversity. 

SECTION  II. 

The  following  particulars  relating  to  adversity 
may  apply  both  to  saints  and  sinners. 


TOUCHSTONE. 


45 


Chap.  V.] 

I 

1.  Both  may  entertain  fears  of  adversity  when 
they  perceive  its  approach.  While  impending  judg¬ 
ments  cause  sinners  in  Zion  to  tremble,  and  fill 
hypocrites  with  fearfulness ;  saints  also,  though  for 
different  reasons,  may  be  agitated  with  concern  and 
apprehension. 

2.  When  the  cup  of  affliction  comes,  the  holy  as 
well  as  the  sinful  may  receive  it  with  reluctance. 
The  wicked  will,  indeed,  ever  loath  and  resent  it ; 
and  though  accompanied  by  a  thousand  mitigations 
to  the  righteous,  they  also  may  shrink  from  it. 

3.  Troubles,  disappointments,  and  pain  may  some¬ 
times  produce  impatience  in  saints  as  well  as  in  sin¬ 
ners.  Flesh  and  blood  can  hardly  endure  anguish 
and  privation  with  composure.  But  if  in  such  cir¬ 
cumstances  grace  is  not  always  so  powerful  in  God’s 
people  as  to  overcome  the  propensity  to  disquiet,  it 
will  restrain  them  from  such  indulgence  as  the 
wicked  allow. 

4.  The  ungodly  as  well  as  the  godly  may  be 
driven  to  their  closets  and  their  knees  by  their  adver¬ 
sity  ;  the  former  perhaps  for  the  first  time,  the  lat¬ 
ter  with  increased  punctuality  and  engagedness. 

I  need  not  detail  the  different  motives  of  saints 
and  sinners  when  in  similar  conditions  their  external 
appearance  and  conduct  is  in  some  respects  alike :  I 
therefore  pass  on  to  those  things  which  are  peculiar 
to  each. 


46 


TOUCHSTONE. 


[Chap.  V. 


SECTION  III. 

Here,  in  the  first  place,  let  us  consider  the  dis¬ 
coveries  made  by  adversity  of  the  hearts  of  unsancti¬ 
fied  men. 

1.  An  unsanctified  man  is  not  easily  made  to  re¬ 
cognize  and  acknowledge  the  hand  of  God  in  the 
calamities  and  troubles  which  have  befallen  him. 
He  is  prone  to  refer  them  to  some  natural  cause,  or 
to  suppress  the  idea  of  any  producer  of  them,  or  to 
charge  them  to  the  malice  or  negligence  of  men. 
Thus  the  creature  bounds  his  horizon  ;  and  he  con¬ 
trives  to  secure  his  conscience  from  alarm. 

2.  Unsanctified  men  are  not  apt  in  seasons  of  ad¬ 
versity  to  retire  into  their  closets,  to  search  their 
hearts,  to  ascertain  what  they  have  done,  to  repent 
of  their  wickedness,  and  submit  themselves  to  God. 
Afflictions  rarely  lead  them  to  self-examination;  they 
do  not  choose  to'  think  that  they  have  done  any  thing 
to  occasion  their  troubles. 

3.  A  man  destitute  of  real  religion,  if  left  to  his 
own  choice,  would  prefer  sin  to  affliction ,  and  really 
consider  it  less  evil ;  he  can  contemplate  the  defile¬ 
ment  of  his  soul  with  composure,  rather  than  suffer 
the  loss  of  his  goods,  his  pleasures,  or  his  present 
ease :  and  thus  the  unsoundness  of  his  heart  is  dis¬ 
covered.  The  saints,  on  the  contrary,  will  never, 


TOUCHSTONE. 


47 


Chap.  V.] 

1 

I 

knowingly,  consent  to  the  commission  of  sin,  if  it 
might  prevent  ever  so  much  personal  suffering  or 
loss. 

4.  Unregenerate  men  in  adversity  will  turn  from 
creature  to  creature  in  pursuit  of  comfort  and  relief, 
instead  of  leaving  all  creatures  and  repairing  to  God 
for  support;  and  when  all  their  creature-comforts 
fail  they  sink  in  despondency. 

5.  An  unsanctified  man  never  comes  out  of  the 
furnace  of  affliction  'purified ,  humbled,  and  made 
better  than  when  he  was  cast  into  it ;  the  fire  does 
not  consume  his  dross,  but  the  more  he  is  afflicted 
the  worse  he  becomes.  The  reason  is  plain ;  afflic¬ 
tions  themselves  cannot  purify  men’s  souls,  and  those 
which  come  upon  the  wicked  are  not  sanctified  to 
them.  Think  of  this,  ye  that  have  had  numberless 
afflictions  of  one  kind  or  other,  but  have  derived  no 
benefit  from  any  of  them  ! 

SECTION  IV. 

The  reader  may  now  be  desirous  to  know  what 
effects  adversity  has  upon  sincere  humble  Chris¬ 
tians  :  but  before  I  proceed,  let  it  be  observed  that 
they  realize  these  effects,  not  so  much  while  the  trial 
continues,  as  after  it  is  past,  when  they  have  oppor¬ 
tunity  for  calm  reflection.  The  fruits  of  sanctified 
affliction  are  lasting,  and  they  affect  the  Christian’s 


48 


TOUCHSTONE. 


[Chap.  V. 


whole  temper  and  deportment :  still  some  particular 
effects  may  be  mentioned,  which  are  produced  in 
all  uprig-ht  hearts. 

1.  Every  real  Christian,  in  time  of  affliction  and 
adversity,  will  make  God  his  refuge  and  look  to  him 
for  comfort  and  relief.  “  I  found,”  saith  David,  “sor¬ 
row  and  trouble,  then  called  I  upon  the  name  of  the 
Lord.” 

2.  The  people  of  God  particularly  recognize  his 
providence  in  all  their  adversities  and  troubles,  what¬ 
ever  instruments  may  intervene.  And  this  appre¬ 
hension  of  the  divine  agency  is  fundamental  to  that 
communion  with  God  which  saints  in  affliction  main¬ 
tain,  and  to  the  holy  submission  and  heavenly  com¬ 
posure  which  they  feel. 

3.  Christians  are  heartily  disposed  to  justify  God 
in  the  severest  afflictions  which  come  upon  them, 
as  well  as  in  all  his  other  dealings :  the  scripture 
proofs  of  this  are  so  numerous  that  it  would  be  su¬ 
perfluous  to  quote  them.  They  may  receive  treat¬ 
ment  from  men  which  they  are  conscious  they  do 
not  deserve ;  but  if  God  should  add  condemnation 
to  affliction,  they  would  vindicate  not  only  his  cha¬ 
racter  and  government,  but  his  dispensations  to  them. 

4.  Good  men  in  adversity  examine  themselves ,  and 
endeavor  to  ascertain  why  they  are  afflicted ;  to  find 
what  they  have  done  or  neglected,  on  account  of 
which  God  contendeth  with  them.  Their  prayer  is, 


Chap.  VI.] 


TOUCHSTONE. 


49 


“That  which  I  see  not  teach  thou  me;  show  me  if 
there  is  any  evil  way  in  me.” 

5.  Every  real  Christian  deliberately  chooses  to 
continue  in  adversity,  rather  than  to  be  delivered 
from  it  by  ajay  sinful  means.  Christians  are  not  in¬ 
sensible  to  pain,  but  rather  than  sin  against  God,  they 
can  cheerfully  submit  to  privations  and  sufferings. 

6.  The  people  of  God  fail  not  to  bless  him  for 
sanctified  afflictions  ;  esteeming  the  happy  effects  of 
them  on  their  own  minds  more  highly  than  deliver¬ 
ance  from  them.  If  their  affections  are  weaned  from 
this  world,  if  their  sinful  propensities  are  mortified, 
if  they  are  advanced  in  the  divine  life,  and  made 
more  meet  for  heaven  by  adversity,  they  never  think 
it  too  great  or  too  long  continued. 


CHilPTEEl  VI. 

Discovering  the  soundness  or  corruption  of  men’s  hearts  by  the 
manner  in  which  they  regard  indwelling  sin. 

SECTION  I. 

Nothing  more  thoroughly  discloses  the  real  state 
of  men’s  hearts  than  the  manner  in  which  they  re¬ 
gard  indwelling  sin,  or  the  practice  of  sin:  this 
topic,  therefore,  deserves  a  careful  and  ample  eluci¬ 
dation. 


T 


5 


50 


TOUCHSTONE. 


[Chap.  VI. 


Several  considerations  relative  to  the  views  and 
feelings  entertained  by  holy  and  sinful  men  respect¬ 
ing  the  practice  of  sin,  and  sin  in  the  heart,  must  be 
mentioned  in  order  to  manifest  who  are  the  children 
of  God  and  who  of  the  wicked  one. 

section  II. 

By  considering  the  different  reasons  for  which 
saints  and  sinners  respectively  abstain  from  the  in¬ 
dulgence  of  sin,  we  may  perhaps  ascertain  to  which 
class  we  belong. 

1.  A  false  professor,  or  unrenewed  man,  may  ab¬ 
stain  from  some  sins  because  they  are  inconsistent 
with  the  commission  of  others.  Thus  hypocrisy 
and  profaneness,  prodigality  and  covetousness,  are 
opposed  to  each  other,  so  that  but  one  can  reign  at 
a  time. 

2.  An  unsanctified  man  may  be  hindered  from 
the  commission  of  some  sins  by  the  restraint  of  di¬ 
vine  Providence.  It  often  happens,  when  men  have 
conceived  sin  and  are  ready  to  execute  it,  that  they 
are  unexpectedly  prevented  ;  and  through  these  in¬ 
terpositions  of  Providence,  by  which  ihe  designs  of 
the  wicked  are  overthrown,  the  world  is  saved  from 
numberless  evils. 

3.  A  wicked  man  may  abstain  from  some  sins 
merely  because  the  commission  of  them  is  incon* 


Chap.  VI.] 


TOUCHSTONE. 


51 


sistent  with  his  constitutional  make,  or  repugnant  to 
his  health.  Thus  some  men  cannot  be  drunkards 
if  they  would ;  others  cannot  be  covetous  and  base. 

4.  Men  totally  destitute  of  moral  goodness  may 
be  deterred  from  the  commission  of  many  sins  by 
the  force  of  education,  the  principles  of  morality, 
the  authority  of  superiors,  or  the  influence  of  popu¬ 
lar  opinion. 

5.  Such  men  may  abstain  from  many  sins  through 
fear  of  their  temporal  consequences.  Thus  they  may 
avoid  such  sins  as  are  punishable  by  human  laws, 
and  such  as  are  followed  by  infamy  and  detestation 
among  men;  and  some  even  look  further,  to  the 
punishment  of  sin  hereafter ;  they  are  not  afraid  to 
sin,  but  they  are  afraid  to  burn. 

These  are  some  of  the  reasons  why  ungodly  men 
sometimes  refrain  from  the  commission  of  sin. 

SECTION  III. 

I 

The  reasons  for  which  the  saints  abstain  from  in¬ 
dulging  in  or  committing  sin  are  such  as  manifest 
them  to  be  children  of  God. 

1.  A  primary  reason  why  they  abstain  is,  that  all 
sin  is  opposition  to  the  Being  whom  they  love  su¬ 
premely,  and  who  is  worthy  of  all  love  and  obedi¬ 
ence.  The  love  of  God  which  is  shed  abroad  in 
their  hearts,  renders  indulgencies  peculiarly  painful 


52 


TOUCHSTONE. 


[Chop.  VI. 


to  them,  and  so  far  as  it  prevails,  is  an  effectual  re¬ 
straint. 

2.  The  saints  cherish  a  holy  fear  of  God,  which 
renders  the  indulgence  of  sin  exceedingly  odious 
and  repugnant  to  them.’'  This  fear  exists  wherever 
holy  love  and  adoring  reverence  are  exercised  to¬ 
ward  the  supreme  Being;  and  good  men  are  as 
much  actuated  by  it  in  secret  as  in  public :  it  keeps 
alive  the  reflection  that  the  eye  of  Omniscience  is 
upon  them. 

c. 

3.  They  feel  a  settled  aversion  to  the  indulgence 
of  sin  on  account  of  its  evil  and  injurious  nature ,  its 
polluting  and  debasing  influence,  and  its  horrible  ef¬ 
fects  ;  they  have  an  abhorrence  of  it  on  its  own  ac¬ 
count,  which  greatly  restrains  them  from  sinful 
thoughts  and  feelings,  as  well  as  actions. 

4.  The  people  of  God  abstain  from  sin  because 
it  is  repugnant  to  the  holy  principles  by  which  they 
are  actuated,  and  contrary  to  the  pious  habits  which 
it  is  their  happiness  to  cultivate.  They  find  their  en 
joyment  in  the  performance  of  duty,  and  feel  the 
influence  of  a  thousand  motives  to  constancy  in  the 
discharge  of  it ;  but  the  indulgence  of  iniquity  in 
heart  or  life  fills  them  writh  regret  and  misery ;  it 
wounds  their  own  souls,  obstructs  their  peace,  and 
dishonors  the  cause  in  which  their  present  and  eter¬ 
nal  interests  are  involved. 

5.  It  is  the  nature  of  that  repentance  which  cha- 


TOUCHSTONE. 


53 


Chap.  VI.] 


racterizes  the  saints,  to  turn  them  from  sin  in  every 
form.  They  hate  and  abhor  it  for  its  own  sake,  for 
its  intrinsic  evil ;  they  loathe  themselves  on  account 
of  it ;  they  are  filled  with  holy  sorrow,  with  ingenu¬ 
ous  self-condemnation,  abasement  and  regret  in  view 
of  it,  as  committed  against  God.  Thus  those  who 
have  felt  the  workings  of  genuine  repentance  are,  as 
it  were,  impelled  to  abstain  from  every  kind  of  diso¬ 
bedience. 

6.  The  children  of  God  remember  that  the  bless¬ 
ed  Jesus  suffered  the  death  of  the  cross  on  account  of 
sin  ;  ‘  therefore  the  love  of  Christ  constraineth  them ; 
for  they  thus  judge,  that  if  one  died  for  all,  then  were 
all  dead ;  and  that  he  died  for  all,  that  they  who  live 
should  not  henceforth  live  unto  themselves,  but  unto 
him  who  died  for  them  and  rose  again.  Their  old 
man  is  crucified  with  him,  that  the  body  of  sin 
might  be  destroyed,  so  that  henceforth  they  should 
not  serve  sin.’ 


SECTION  IV. 

The  character  of  saints  and  sinners  respectively 
is  manifested  by  their  hatred  of  sin.  A  few  par¬ 
ticulars  will  suffice  to  show  why  the  wicked  some¬ 
times  hate  sin. 

1.  Although  an  unholy  man  will  not  hate  sin  for 

its  own  sake,  nor  as  existing  in  himself,  yet  he  may 
t  5* 


54 


TOUCHSTONE. 


[Chap.  VI. 


exercise  a  kind  of  hatred  toward  it  as  exhibited  in 
others.  Thus  a  proud  man  may  hate  the  appear¬ 
ance  of  pride  in  his  neighbor.  He  that  has  a  beam 
in  his  own  eye,  a  grossly  corrupt  heart  or  deprav¬ 
ed  practice,  may  be  quick  to  espy  a  mote  in  ano¬ 
ther’s  eye,  some  comparatively  venial  fault,  and  be 
swelled  with  disgust  and  aversion  on  account  of  it. 

2.  A  wicked  man  may  hate  sin  as  a  criminal  may 
hate  the  gallows,  for  its  effects ;  its  guilt,  its  intrin¬ 
sic  evil,  excites  no  concern,  but  its  connection  with 
hell  is  odious.  The  unsound  professor  sometimes 
wishes  that  there  were  no  threatenings  in  the  Bible 
against  sin.  When  sin  entices,  ‘  I  would,’  saith  he, 
‘  but  I  fear  the  consequences ;  could  I  separate  thee 
from  perdition,  I  would  gladly  comply.’ 

3.  The  hatred  of  sin  which  sinners  from  various 
motives  may  sometimes  feel,  is  not  habitual  and  per¬ 
manent  ;  it  is  not  such  as  greatly  to  weaken  their 
love  of  iniquity  in  themselves,  or  their  approbation 
of  it  in  the  general  practice  of  the  world. 

The  people  of  God  hate  sin  for  totally  different 
reasons,  and  their  hatred  is  of  an  opposite  nature. 

1.  They  hate  it  because  it  is  evil  in  itself,  because 
it  is  opposed  to  the  supreme  Being  and  to  all  good¬ 
ness,  and  ruinous  in  its  influence  and  effects.  Its 
evil  and  odious  nature  excites  hatred  and  opposition 
wherever  the  love  of  holiness  exists. 

2.  They  hate  it  in  themselves  more  than  as  exhi- 


Chap.  VI.] 


TOUCHSTONE. 


55 


bited  by  others ;  for  they  are  more  affected  by  the 
consciousness  of  their  own  sins  than  by  the  con¬ 
sideration  of  those  which  they  perceive  in  their 
neighbors. 

3.  They  hate  not  this  and  that  sin  merely,  but  sins 
of  every  description,  all  sin ;  which  no  hypocrite, 
or  self-deceiver,  or  unregenerate  man  can  ever  pre¬ 
tend. 

4.  They  hate  sin  with  an  irreconcilable  aversion; 
nothing  could  induce  them  to  regard  it  as  they  once 
did;  they  have  begun  to  oppose  it,  and  will  never 
cease  to  abhor  and  contend  against  it  until  this  war¬ 
fare  shall  cease  to  be  necessary. 

5.  Their  hatred  of  it  is  supreme ;  they  hate  it  as 
the  root  and  essence  of  all  evil ;  their  aversion  to  it 
is  equalled  in  strength  only  by  their  love  of  holiness. 

6.  Such  is  their  detestation  of  sin,  that  they  glad¬ 
ly  cherish  the  thoughts  of  death ,  as  a  deliverance 
from  it,  with  all  its  odious  and  defiling  accompani¬ 
ments. 

SECTION  V. 

The  troubles  and  sorrows  which  men  have  on  ac - 
count  of  sin  discover  who  has  genuine  and  who  false 
religion. 

All  concern  on  account  of  sin  does  not  imply  true 
religion;  some  have  reason  to  be  alarmed  in  view  of 
their  concern  itself 


56 


TOUCHSTONE. 


[Chap.  VI. 


1.  Such  are  they  who  are  troubled  when  they 
have  committed  some  gross  sins  which  startle  con¬ 
science,  but  who  are  not  filled  with  anxiety  and  pe¬ 
nitence  for  secret  sins,  for  sins  of  thought,  for  sins 
which  defile  the  soul,  for  all  sin. 

2.  They  undoubtedly  have  graceless  hearts  who 
are  distressed  at  the  discovery  of  their  sins  by 
others,  but  who  are  not  troubled  on  account  of  their 
sruilt.  Multitudes  there  are  of  this  class:  they  are 
not  awed  by  the  consideration  that  God  sees  them; 
they  are  concerned  chiefly  that  their  appearance  be¬ 
fore  men  may  be  reputable ;  they  scruple  not  to 
commit  ten  sins  against  God  in.  order  to  hide  one 
from  the  eyes  of  men. 

3.  An  unholy  man  may  be  greatly  distressed  with 
the  sufferings  or  embarrassments  which  his  sins 
have  brought  upon  him,  while  he  regards  not  the 
sins  themselves. 

But  the  distress  and  anxiety  of  the  saints  on  ac¬ 
count  of  sin  are  of  another  kind,  and  imply  a  very 
different  character. 

1.  They  are  troubled  because  God  is  dishonored 
because  his  holy  law  is  violated,  and  the  interest  of 
his  kingdom  disregarded  or  opposed. 

2.  They  are  troubled  because  sin  defiles  and  de¬ 
bases  their  souls,  renders  them  unfit  for  the  presence 
and  enjoyment  of  a  holy  God,  and  interrupts  their 
love  of  purity. 


Chap.  VI.] 


TOUCHSTONE. 


57 


3.  Sin  brings  trouble  and  sorrow  to  the  people 
of  God,  by  occasioning  the  withdrawment  of  his 
gracious  presence,  and  obstructing  their  communion 
with  him. 

!  4.  Their  distress  and  anguish  on  account  of  sin 

are  far  greater,  far  more  pungent,  than  any  other 
men  feel ;  they  can  bear  other  troubles,  while  they 
nearly  sink  under  those  occasioned  by  sin. 

5'.  They  give  vent  to  the  sorrow  and  misery 
which  they  feel  on  account  of  sin,  rather  in  secret 
than  in  the  presence  of  their  most  intimate  acquain¬ 
tance  ;  indeed  they  can  hardly  express  what  they 
feel  to  mortals,  but  God  knows  their  hearts,  and  to 
him  they  can  unbosom  themselves  without  embar¬ 
rassment  or  fear  of  misapprehension. 

6.  They  never  obtain  relief  from  these  troubles 
by  such  means  as  un sanctified  men  employ ;  they 
apply  to  the  Physician  of  souls,  and  are  relieved 
only  when  they  obtain  pardon  and  reconciliation 
through  his  blood. 


SECTION  VI. 

*  .  / 

Let  us  now  consider  the  difference  between  saints 
and  sinners  in  regard  to  their  subjection  to  the  domi¬ 
nion  of  sin.  The  Scriptures  plainly  teach  us  that 
the  wicked  willingly  yield  themselves  to  the  reign¬ 
ing  power  of  sin,  and  that  the  righteous  do  not.  It 


58 


TOUCHSTONE. 


[Chap.  VI. 


will  be  necessary  to  show  what  may  be  common  to 
them  both  in  relation  to  this  subject,  what  distin¬ 
guishes  those  who  are  under  the  dominion  of  sin, 
and  what  is  peculiar  to  those  who  have  been  freed 
from  the  bondage  of  sin  and  death,  in  order  to  judge 
correctly  of  our  own  character. 

1.  Both  saints  and  sinners  may  be  guilty  of  gross 
offences  ;  but  we  cannot  thence  infer  that  sin  reigns 
in  one  as  well  as  in  the  other.  None  are  free  from 
the  workings  of  indwelling  sin,  which  may  some¬ 
times  hurry  good  men  into  uncommon  acts  of  wick¬ 
edness,  which  the  wicked  willingly  and  habitually 
indulge. 

2.  Nor  does  it  follow  that  both  are  under  the  do¬ 
minion  of  sin,  from  the  mere  fact  that  they  are  re¬ 
peatedly  guilty  of  the  same  acts  of  wickedness ; 
though  such  repetition  on  the  part  of  one  who  pro¬ 
fesses  religion  tends  greatly  to  bring  his  sincerity 
into  question. 

3.  Though  a  saint,  under  certain  circumstances, 
may  he  impatient  of  reproof  for  sin  as  the  wicked 
are,  yet  from  that  alone  it  cannot  safely  be  concluded 
that  he,  like  them,  is  under  the  power  of  sin. 

4.  If  some  particular  sin  has  more  power  than 
another  in  a  good  man  as  well  as  in  sinners,  it  is 
not  therefore  certain  that  he  is  as  much  under  the 
dominion  of  that  sin  as  they  are. 

5.  Though  both  good  and  bad  men  commit  sins 


TOUCHSTONE. 


59 


Chap.  VI.] 

against  knowledge,  it  will  not  thence  follow  that 

such  sins  reign  in  the  former  as  they  do  in  the  latter. 

' 

SECTION  VII. 

I  proceed  to  notice  some  things  by  which  the  do¬ 
minion  of  sin  is  implied. 

1.  The  dominion  of  sin  consists  in  its  prevailing 
sway  over  men,  and  their  voluntary  subjection  to  it; 
hence  deliberate  consent  to  acts  of  wickedness,  or 
to  sinful  thoughts  and  feelings,  proves  that  sin  reigns 
in  the  heart.  Good  men  do  not  thus  consent,  though 
they  may  every  day  commit  sin,  and  sometimes 
through  the  violence  of  temptation  fall  into  gross 
iniquity. 

2.  The  habitual  practice  of  sin  shows  its  domi¬ 
nion  over  the  heart. 

3.  Delight  in  the  ways  of  iniquity  implies  the 
uncontrolled  authority  of  sin  and  a  willing  subjec¬ 
tion  to  it ;  hence  it  is  said  of  the  servants  of  sin, 
“  that  they  have  chosen  their  own  ways,  and  their 
soul  delighteth  in  their  abominations.” 

4.  Impatience  of  Christ’s  government  and  ser¬ 
vice,  weariness  of  serious  exercises  and  pious  habits, 
and  love  of  amusement,  indicate  a  heart  subject  to 
the  dominion  of  sin. 

There  remain  to  be  considered  some  particulars, 
to  show  that  the  saints  are  not  in  subjection  to  sin  as 
the  wicked  are. 


GO 


TOUCHSTONE. 


[Chap.  VI. 


1.  If  they  fall  into  sin,  they  cannot  reflect  on  it 
without  shame  and  sorrow ;  but  the  wicked  either 
derive  satisfaction  from  the  review  of  their  sinful 
indulgences,  or  with  stupid  insensibility  dismiss 
them  from  their  recollection. 

2.  When  the  people  of  God  fall  into  one  sin,  they 
are  greatly  excited  by  that  to  guard  against  the  com¬ 
mission  of  others ;  not  so  the  servants  of  sin ;  the 
more  they  practise  iniquity,  the  more  their  inclina¬ 
tion  to  sin  is  strengthened. 

3.  It  is  the  prevailing  desire  and  earnest  prayer 
of  the  saints  to  be  in  every  respect  freed  from  sin, 
from  the  love,  the  influence,  and  the  practice  of  it ; 
on  the  contrary,  those  who  serve  sin,  consider  their 
bondage  to  be  liberty ;  they  love  their  lusts,  and 
would  esteem  deliverance  from  them  a  hardship. 

4.  The  saints  pray  for  nothing  more  frequently 
or  more  ardently  than  to  be  kept  from  the  commis¬ 
sion  of  sin;  they  implore  nothing  more  earnestly 
than  the  assistance  of  God’s  grace  to  fortify  them 
against  temptations ;  they  have  scarcely  any  occa¬ 
sions  of  more  lively  gratitude  and  joy  than  are  fur¬ 
nished  by  those  interpositions  of  Providence  which 
prevent  their  falling  into  sin ;  they  use  their  own 
best  endeavors  to  avoid  the  occasions  of  sin  ;  they 
are  unhappy  when  they  have  gone  astray ;  and  they 
have  comfort  and  peace  only  when  piously  engaged 
in  the  discharge  of  some  duty ;  from  all  which  it  is 


Chap,  VI.] 


TOUCHSTONE. 


61 


evident  that  they  are  not  under  the  dominion  of  sin, 
and  do  not  allowedly  practise  it. 


SECTION  VIII. 
i 

There  remains  to  be  considered  one  particular 
with  reference  to  the  manner  in  which  men  regard 
sin  ;  it  is  their  opposition  to  it ,  whether  in  heart  or 
practice. 

1.  There  is  a  universal  and  a  particular  opposi¬ 
tion  to  sin  ;  the  former  is  maintained  by  the  regene¬ 
rate,  the  latter  may  be  exerted  by  unregenerate  men. 
As  the  saints  hate,  so  they  oppose  every  false  way  ; 
and  they  must  needs  do  so,  for  they  hate  and  oppose 
sin  on  its  own  account,  because  it  is  sin  ;  with  them, 
therefore,  there  can  be  no  reservation,  no  favorite 
lust,  which  will  not,  with  sin  in  every  form,  meet 
their  aversion  and  resistance. 

But  on  the  contrary,  if  unsanctified  men  make 
any  opposition  to  open  immoralities,  they  will  re¬ 
serve  and  cherish  their  own  secret  sins ;  for  they  are 
not  opposed  to  sin  as  such,  but  rather  to  its  dis¬ 
graceful  or  fatal  effects. 

2.  The  opposition  of  the  saints  to  sin  is  founded 
not  merely  nor  chiefly  in  their  consciences,  but  in 
their  hearts;  whereas,  if  wicked  men  discounte¬ 
nance  it  from  any  other  than  worldly  motives,  their 

dislike  arises  so  entirely  from  the  remonstrances  of 
T  *  6 


62 


TOUCHSTONE. 


[Chap.  VI. 


conscience,  that  their  hearts  will  at  the  same  time 
love  and  defend  it  as  earnestly  as  ever. 

There  is  an  irreconcileable  enmity  and  aversion 
between  a  holy  heart  and  all  sin  ;  therefore  the  rea¬ 
son,  the  conscience,  and  the  affections  of  good  men 
are  opposed  to  it  5  but  sin  is  the  very  element  of  un¬ 
holy  hearts,  the  wicked  love  its  ways,  and  if  their 
consciences  oppose  it,  they  hate  their  consciences 
rather  than  the  thing  opposed. 

3.  Sin  is  habitually  and  perpetually  opposed  by 
the  people  of  God ;  they  have  waged  a  war  of  ex¬ 
termination  against  it,  and  while  the  enemy  is  un¬ 
subdued,  will  never  cease  to  contend  ;  but  the  partial 
opposition  of  sinners  is  unsteady  and  transient,  be- 
irm  remitted  and  renewed  as  interest,  or  caprice,  or 
slavish  fear  shall  direct. 

4.  They  who  are  sanctified  oppose  the  root  as 
well  as  the  branches,  the  existence  as  well  as  the 
influence  and  effects  of  sin  5  but  the  wicked  are  con¬ 
cerned  only  to  prevent  its  unhappy  consequences. 

5.  The  saints,  in  the  strength  of  the  Lord  and  the 
power  of  his  might,  exert  themselves  to  oppose  sin ; 
but  the  ungodly  trust  in  an  arm  of  flesh,  in  the 
strength  of  their  resolutions  or  the  security  of  their 
self-righteousness  ;  the  weapons  which  they  employ 
in  this  warfare  are  not  spiritual  but  carnal,  and  there¬ 
fore  impotent  and  futile. 

6.  Such  is  the  opposition  made  by  the  saints 


Chap.  VII.] 


TOUCHSTONE. 


63 


against  sin,  that  their  unholy  propensities  are  subdu¬ 
ed ,  their  sanctification  is  promoted,  and  their  pro¬ 
gress  in  the  divine  life  accelerated ;  but  the  wicked 
gain  no  advantage  by  their  feeble  and  inconstant 
proceedings  against  sin ;  they  may  in  their  way 
pray  and  hear,  and  vow  and  resolve,  and  when  all 
is  done,  they  are  still  the  servants  of  sin,  their  cor¬ 
ruptions  are  unsubdued,  and  their  hearts  devoid  of 
holiness. 


CHAPTER  VZI. 

Disclosing  the  trial  which  is  made  of  men's  hearts  by  the  man¬ 
ner  in  which  they  perform  the  duties  of  religion. 

The  following  observations  will  illustrate  this  to¬ 
pic  and  show  the  difference  between  saints  and  sin¬ 
ners,  between  those  who  perform  their  religious  du¬ 
ties  acceptably,  and  those  who  do  not. 

1.  The  designs  and  desires  of  men,  when  they 
attempt  to  discharge  their  religious  duties,  show 
what  they  are  at  heart.  The  designs  and  expecta¬ 
tions  of  hypocrites,  self-deceivers,  and  other  unsanc¬ 
tified  men,  are  ever  low  and  contracted,  adapted  to 
answer  their  worldly  ends,  or  merely  to  quiet  their 
consciences  ;  but  those  of  God’s  people,  on  the  con¬ 
trary,  are  liberal  and  elevated,  suited  to  glorify  God 
and  procure  important  blessings  to  themselves. 


64 


TOUCHSTONE. 


[Chap.  VII. 


2.  The  objects  which  occupy  men's  hearts  when 
they  attempt  to  engage  in  the  duties  of  religion,  will 
lead  to  a  discovery  of  their  character.  Those  who 
are  destitute  of  real  holiness  take  little  heed  to  their 
hearts,  being  comparatively  indifferent  whether  they 
are  wholly  unaffected  or  employed  upon  earthly  ob¬ 
jects  ;  but  it  is  the  earnest  wish  and  endeavor  of  the 

saints  to  have  their  hearts  fully  occupied  with  di- 

# 

vine  thing's,  to  have  their  attention  fixed,  their  affec- 
tions  elevated,  and  their  motives  pure. 

3.  The  conscientiousness  of  men  in  the  discharge 
of  their  private  as  well  as  public  duties,  must  not 
be  overlooked  in  estimating  their  characters.  Un¬ 
sanctified  men  may  be  driven  by  their  consciences 
to  the  closet  and  the  sanctuary,  but  they  are  not  con¬ 
scientious  either  in  statedly  repairing  to  them  or  in 
performing  their  appropriate  duties;  a  thousand 
worldly  motives  may,  indeed,  influence  them  to  af¬ 
fect  religion  in  public,  which  will  not  allure  them 
into  retirement  for  the  purposes  of  piety ;  but  to  a 
scrupulous  attention  to  either  public  or  private  duties 
of  religion,  from  such  motives  as  the  Gospel  incul¬ 
cates,  they  are  utter  strangers.  The  truly  gracious 
soul,  on  the  contrary,  cannot  long  subsist  without 
secret  prayer.  It  is  true,  there  is  not  always  an 
equal  freedom  and  delight,  a  like  enlargement  and 
comfort  in  this  duty ;  but  yet  he  cannot  be  without 
it.  He  finds  the  want  of  his  secret  in  his  public 


Chap.  VII.] 


TOUCHSTONE. 


65 


duties.  If  he  has  not  met  God  in  secret  and  had 
some  communion  with  him  in  the  morning,  he  sen¬ 
sibly  perceives  it  in  the  deadness  and  unprofitable¬ 
ness  of  his  heart  and  life  all  the  day.* 

4.  The  spirituality  of  our  duties  is  an  important 
test  of  our  sincerity.  It  is  not  enough  that  our  em¬ 
ployments  and  calling  pertain  to  spiritual  things, 
that  our  duties  respect  a  holy  God,  or  that  we  are 
conversant  with  holy  things ;  but  the  frame  of  our 
heart  must  be  spiritual.  The  most  heavenly  exter¬ 
nal  duties  will  avail  us  nothing  without  a  heavenly 
temper  of  soul.  The  end  we  aim  at  must  be  spi¬ 
ritual — the  enjoyment  of  God  and  a  growing  con¬ 
formity  to  him  in  holiness.  There  are  times  when 
God  comes  nigh  to  men  in  duty  and  sensibly  fills 
their  souls  ;  when  their  minds  are  drawn  away  from 
earth  and  swallowed  up  in  God  and  heavenly 
things.  These  are  foretastes  of  glory  which  no 
man  can  describe  to  others  as  he  himself  feels  them. 
Probably  some  real  Christians  are  not  conscious  of 
joys  to  so  high  a  degree ;  but  they  have  no  satis- 

*  “It  is  the  nature  of  true  grace,  that  however  it  loves 
Christian  society  in  its  place,  yet  it  in  a  peculiar  manner  de¬ 
lights  in  retirement  and  secret  converse  with  God.  So  that 
if  persons  appear  greatly  engaged  in  social  religion,  and  but 
little  in  the  religion  of  the  closet,  and  are  often  highly  affect¬ 
ed  when  with  others,  and  but  little  moved  when  they  have 
none  but  God  and  Christ  to  converse  with,  it  looks  very 

dark  in  respect  to  their  religion.” 

t  6* 


Edwards  on  Affections. 


66  touchstone]  [Chap.  VII 

faction  in  duties  wherein  there  is  no  intercourse 
between  God  and  their  souls. 

5.  If  we  would  know  whether  men  are  Chris¬ 
tians  or  mere  pretenders  to  religion,  we  must  in¬ 
quire  whether  they  are  assiduous  and  persevering  in 
the  practice  of  piety.  They  whose  religion  is  false, 
may  at  times  make  a  show  of  engagedness  and  zeal 
— when  danger  threatens,  they  may  pray  vehement¬ 
ly  ;  when  religion  is  popular,  they  may  be  amongst 
the  foremost  to  countenance  it ;  but  let  danger  dis¬ 
appear  and  their  praying  will  cease ;  let  persecution 
arise  and  they  will  leave  those  to  endure  it  who  love 
religion  for  its  own  sake ;  they  attend  to  the  forms 
of  religion  only  when  impelled  by  slavish  fear,  al¬ 
lured  by  deception,  or  incited  by  worldly  interest. 
True  religion,  on  the  contrary,  affords  a  permanent 
foundation  in  the  saints,  and  furnishes  powerful  mo¬ 
tives  for  assiduous  constancy  in  the  discharge  of  the 
various  duties  of  piety.  Whether  dangers  are  ap¬ 
prehended  or  not,  whether  religion  is  popular  or 
otherwise,  whether  their  worldly  interests  are  pro¬ 
moted  or  retarded  by  it,  whether  it  procure  favor  or 
reproach,  the  saints  will  be  holy  still.  They  em¬ 
braced  religion  for  reasons  which  can  be  little  af¬ 
fected  by  such  things  as  these ;  they  counted  the  cost, 
and  are  not  disappointed ;  they  have  gained  by  reli¬ 
gion  what  they  can  never  lose ;  they  still  find  in  it 
sufficient  to  render  the  happiness  it  confers,  and  the 


Chap.  VII.] 


TOUCHSTONE. 


67 


exercise  of  the  duties  it  enjoins,  their  highest  privi¬ 
lege  and  glory  j  they  love  religion  now,  and  choose 
“always  to  abound  in  the  work  of  the  Lord;”  the 
ways  of  piety  are  to  them  ways  of  pleasantness,  and 
all  her  paths  are  peace ;  and  they  joyfully  anticipate 
the  entrance  for  which  they  are  preparing  to  the 
world  above,  where  they  will  be  free  from  the  ob¬ 
structions  by  which  they  are  here  surrounded,  and 
where  religion  will  fully  and  eternally  employ  all 
their  powers.  * 

*  “Almost  all  that  is  said  in  the  New  Testament  of  men  s 
watching,  giving  earnest  heed  to  themselves,  running  the  race 
that  is  set  before  them,  striving  and  agonizing,  wrestling  not 
with  flesh  and  blood  but  with  principalities  and  powers,  fight- 
putting  on  the  whole  armor  of  God,  and  standing,  having 
done  all,  to  stand,  pressing  forward,  reaching  forth,  continu¬ 
ing  instant  in  prayer,  crying  to  God  day  and  night;  I  say,  almost 
all  that  is  said  in  the  New  Testament  of  these  things,  is  spo¬ 
ken  of  and  directed  to  the  saints.  But,  doubtless,  there  are 
some  hypocrites  that  have  only  false  affections,  who  will  think 
they  are  able  to  stand  this  trial,  and  will  readily  say  that  they 
desire  not  to  rest  satisfied  with  past  attainments,  but  to  be 
pressing  forward;  that  they  do  long  after  God  and  Christ,  and 
desire  more  holiness,  and  do  seek  it.  But  the  truth  is,  their 
desires  are  not  properly  the  desires  of  appetite  after  holiness 
for  its  own  sake,  or  for  the  moral  excellency  and  holy  sweet¬ 
ness  that  is  in  it,  but  only  for  mean  and  selfish  ends.  They 
long  after  clearer  discoveries,  that  they  may  be  better  satisfied 
about  the  state  of  their  souls,  or  because  in  great  discoveries 
self  is  gratified  in  being  made  so  much  of  by  God,  a*iu  eo 


68 


TOTJCHSTONU. 


[Chap.  Vlf, 


6.  The  humility  and  self-denial  of  men’s  hearts 
when  engaged  in  duty  is  closely  connected  with 
their  true  character.  He  who  has  Christian  humili¬ 
ty  and  self-denial  will  exercise  it,  especially  when 
he  approaches  the  presence  of  Almighty  God.  It 
will  occasion  in  him  the  most  reverential  apprehen¬ 
sions  of  the  Divine  Majesty,  the  deepest  self-abase¬ 
ment,  and  most  hearty  renunciation  of  all  depen¬ 
dence  on  himself  or  his  doings,  and  entire  reliance 
on  the  blessed  Mediator  for  acceptance. 

7.  Another  consideration  by  which  men’s  hearts 
may  be  tried  is,  whether  in  the  discharge  of  duty 
they  have  communion  with  God.  It  is  beyond  con¬ 
tradiction  that  unsanctified  men  never  have  commu¬ 
nion  with  God,  they  never  have  what  in  Scripture 
is  so  termed ;  and  it  is  undeniable  that  the  saints  do 
realize  what  is  meant  by  this  phrase  when  they  are 
engaged  in  the  exercises  of  religion.  This  holy  fel¬ 
lowship  or  communion  is  founded  in  real  union  to 

much  exalted  above  others;  they  long  to  taste  the  love  of 
God,  (as  they  call  it,)  more  than  to  have  more  love  to  God. 
Or  it  may  be,  they  have  a  kind  of  forced,  fancied  or  made 
longings,  because  they  think  they  must  long  for  more  grace, 
otherwise  it  will  be  a  dark  sign  upon  them.  But  such  things 
as  these  are  far  different  from  the  natural,  and  as  it  were  ne¬ 
cessary  appetite  and  thirsting  of  the  new  man  after  God  and 
holiness.  There  is  an  inward  burning  desire  that  a  saint  has 
after  holiness,  as  natural  to  the  new  creature  as  vital  heat  is 
to  the  body.” 


Edwards  ou  Affections. 


Chap.  VIIJ 


TOUCHSTONE. 


69 


the  Lord  Jesus  Christ ;  is  it  enjoyed  by  those  who 
have  been  brought  nigh  to  God  by  reconciliation, 
and  who  draw  near  to  him  in  duty  j  and  if  it  cannot 
be  adequately  described  to  others,  its  reality,  its  pre¬ 
sent  effects,  and  its  blessedness  are  known  to  the  peo¬ 
ple  of  God. 

8.  Growth  of  grace  in  duties  is  another  distin¬ 
guishing  mark  of  sincerity  All  the  duties  in  the 
world  will  never  make  the  hypocrite  more  holy, 
humble,  or  heavenly,  than  he  is.  What  was  Judas 
the  better  for  all  the  sermons,  prayers,  and  discours¬ 
es  of  Christ  which  he  heard?  But  as  the  saints 
have  real  communion  with  God  in  duties,  so  they 
make  improvements  answerable  thereto.  In  their 
converse  with  God  in  the  ways  of  his  appointment, 
they  grow  more  humble  and  heavenly. 

9.  The  assistance  of  the  Holy  Spirit  in  duties 
evinces  true  grace.  No  vital  sanctifying  influences 
fall  upon  carnal  men  in  duty.  The  Spirit  helps  not 
their  infirmities,  nor  makes  intercession  for  them 
with  groanings  that  cannot  be  uttered,  as  he  does 
for  the  people  of  God. 

Let  it  be  observed,  that  if  some  of  these  remarks, 
like  such  considerations  as  respect  the  spirituality 
of  saints  and  their  growth  in  grace,  are  true  of 
some  in  a  higher  degree  than  of  others,  yet  their 
universal  application  is  safe,  and  they  are  as  definite 
as  the  case  requires. 


70 


TOUCHSTONE. 


[Chap.  VIII. 


CHAPTER  VIII. 

Exhibiting  the  trials  occasioned  by  sufferings  on  account  of 

religion. 

SECTION  I. 

We  are  come  to  the  last  class  of  trials  which  was 
proposed  for  consideration.  Thousands  embark  on 
the  profession  of  religion  in  a  calm,  who,  when  the 
winds  rise  and  the  sea  rages,  and  they  see  a  storm 
gathering  which  threatens  destruction,  unless  their 
carnal  goods  are  thrown  overboard,  and  their  worldly 
expectations  abandoned,  forget  the  destined  port,  and 
desire  to  be  landed  as  soon  as  may  he  upon  the  shore 
whence  they  departed.  Thousands  rank  themselves 
with  the  saints,  who,  when  tribulation  or  persecution 
arise,  turn  back  and  shrink  from  duty. 

But  since  every  degree  of  suffering  for  religion’s 
sake  is  not  sufficient  to  cause  a  separation  of  the  vile 
from  the  precious,  I  shall  show  what  trials  of  this 
nature  may  he  deemed  sufficient  5  why  such  must 
necessarily  discover  wTho  has  false  religion,  and  what 
advantages  true  holiness  has  to  endure  them. 

SECTION  II. 

The  following  instances  are  selected  as  being  suf¬ 
ficiently  severe  to  separate  the  dross  from  the  gold : 

1.  When  the  dearest  interests  of  men,  which  have 


Chap.  VIIJ.l 


TOUCHSTONE. 


71 


relation  to  this  world,  their  lives,  liberties,  or  for¬ 
tunes,  are  put  to  imminent  hazard  on  account  of  re¬ 
ligion,  few,  except  the  genuine  children  of  God,  will 
maintain  their  steadfastness j  and  glory  in  the  loss  of 
all  things  else,  rather  than  dishonor  the  name  by 
which  they  are  called,  and  incur  the  guilt  of  allow¬ 
ing  any  thing  to  have  competition  in  their  regard 
with  the  glory  of  God  and  their  own  eternal  inte¬ 
rests.  In  cases  like  this,  false  hearts  will  show  them¬ 
selves. 

2.  When  there  remains  no  hope  of  deliverance 
from  such  trials,  nor  any  visible  encouragement  that 
the  scene  will  vary,  then  the  hands  of  the  false-heart¬ 
ed  hang  down  and  their  hearts  faint. 

3.  When  an  unsanctified  man  is  subjected  to  suf¬ 
ferings  alone,  it  is  a  thousand  to  one  but  he  quits  re¬ 
ligion  to  serve  himself.  Good  company  may  encou¬ 
rage  the  irresolute  and  false-hearted,  hut  they  will 
faint  and  fail  if  called  to  sustain  the  fight  single- 
handed  ;  they  lack  those  inward  and  invisible  sup¬ 
ports  which  uphold  the  saints  in  such  circumstances. 

4.  When  powerful  temptations  are  combined  with 
sufferings,  with  the  desertion  of  friends  and  the  oppo¬ 
sition  of  relatives,  then  hypocrites  and  self-deceivers 
will  leave  religion  and  heaven  to  be  maintained  and 
enjoyed  by  the  saints. 


72 


TOUCHSTONE. 


[Chap.  VIII 


SECTION  III. 

That  these  trials  will  distinguish  true  Christians 
from  mere  pretenders  to  religion  may  be  easily  made 
evident. 

1.  During  such  trials  the  predominant  interest 
and  attachment  of  men  will  be  made  manifest.  No 
man  can  serve  two  masters  whose  injunctions  clash 
with  each  other ;  he  will  in  ordinary  times  secretly 
hold  to  the  one  and  despise  the  other ;  and  when  his 
obedience  and  fidelity  are  put  to  the  proof,  he  will 
openly  show  whom  he  serves.  In  these  trials  the 
two  great  interests  of  men,  this  world  and  heaven, 
the  flesh  and  Christ,  stand  opposed ;  one  must  be  ad¬ 
hered  to,  the  other  abandoned.  Christ  saith,  “Be 
thou  faithful  unto  death ;  he  that  loveth  father  or 
mother,  wife  or  children,  lands  or  inheritance,  bodily 
ease,  temporal  safety,  or  life  itself,  more  than  me,  is 
not  worthy  of  me.”  The  flesh  saith,  4  Spare  thy¬ 
self;  he  that  will  grieve  and  break  the  hearts  of 
these  dear  relatives,  forsake  these  earthly  accommo¬ 
dations,  exchange  ease  for  sufferings,  and  hazard  life, 
is  not  worthy  of  them.’  Those,  therefore,  who  love 
Christ  supremely,  will  follow  him  wherever  he  leads, 
while  the  unholy  will  cleave  to  the  world  and  the 
flesh.* 

*“He  that  closes  with  religion  only  to  serve  a  turn,  will 
close  with  no  more  of  it  than  he  imagines  will  serve  that  turn; 


Chap.  \  IN.J  TOUCHSTONE.  73 

2.  When  brought  to  suffer  for  the  kingdom  of 
heaven’s  sake,  the  saints  derive  their  supports,  not 
irom  any  visible  or  sensible  objects,  which  would  be 
utterly  insufficient,  but  from  an  invisible  source,  from 
their  covenant  God,  their  Savior,  their  Sanctifier  ; 
which  method  of  preservation  the  saints  only  have, 
and  therefore  they  only  can  live  through  such  trials. 

o.  In  such  times  men’s  notions  and  speculations 
about  religion,  their  visionary  hopes  and  self-com¬ 
forting  imaginations  vanish  away,  and  those  only 

who  are  rooted  and  grounded  in  the  truth  will  remain 
steadfast. 

4.  These  trials  reach  the  foundations  of  men’s 
faith  and  hope,  and  will  demolish  such  as  are  laid 
in  the  sand,  while  such  only  as  are  built  upon  the 

Rock  of  Ages  will  abide  their  vehemence  and  pres¬ 
sure.* 

but  he  that  closes  with  religion  for  its  own  excellent  and  love¬ 
ly  nature,  closes  with  all  that  has  that  nature ;  he  that  embra¬ 
ces  religion  for  its  own  sake,  embraces  the  whole  of  religion. 
Ihis  shows  why  gracious  affections  will  cause  men  to  prac¬ 
tise  religion  perseveringly  and  at  all  times.” 

Edwards  on  Affections. 

*  “  The  holy  Scriptures  do  abundantly  place  sincerity  and 
soundness  in  religion  in  making  a  full  choice  of  God  as  our 
only  Lord  and  portion,  forsaking  all  for  him,  and  in  a  full  de- 
termination  of  the  will  for  God  and  Christ  on  counting  the 
cost;  ill  our  hearts  closing  and  complying  with  the  religion 
of  Jesus  Christ,  with  all  that  betongs  to  it ;  embracing  it  with 

rp  ° 

A  1 


TOUCHSTONE. 


[Ckap.  VIII. 


A 

4  4 


SECTION  IV. 

I  proceed  to  show  the  advantages  of  true  holi¬ 
ness,  when  sufferings  on  account  of  religion  are  to 
be  endured. 

1.  Holiness  takes  the  throne  in  the  hearts  of 
God’s  people,  and  destroys  the  dominion  of  selfish¬ 
ness  ;  supreme  love  to  God  predominates  and  ren* 
ders  those  interests  which  have  the  supreme  regard 
of  sinners  subordinate ;  and  thus  they  love  that  for 
which  they  suffer,  while  their  sufferings  tend  to  sub¬ 
due  propensities  and  attachments  to  which  they  are 
opposed. 

2.  By  true  holiness  the  affections  of  the  saints 
are  placed  on  heavenly  and  divine  objects,  they  be¬ 
came  heirs  to  an  eternal  and  glorious  inheritance, 
and  are  disposed  to  look,  not  at  things  which  are 
seen  and  temporal,  but  at  those  which  are  unseen 
and  eternal ;  hence  they  esteem  the  sufferings  and 
tribulations  with  which  they  meet  in  the  way  to  hea¬ 
ven,  as  light  and  unworthy  to  be  compared  with  the 
end  they  have  in  view. 


all  its  difficulties;  as  it  were,  hating  our  dearest  earthly  en¬ 
joyments,  and  even  our  own  lives,  for  Christ;  giving  up  our¬ 
selves,  with  all  that  we- have,  wholly  and  forever  unto  Christ, 
without  keeping  back  anything,  or  making  any  reserve;  or, 
in  one  word,  in  the  great  duty  of  self-denial  for  Christ,  as  i! 
were,  disowning  and  renouncing  ourselves  for  him,  making 
ourselves  nothing,  that  he  tnav  be  a'l  *’ 

C 7 


Chap.  IX.] 


73 


TOUCHSTONE. 

3.  By  holiness  man’s  will  is  brought  into  cordial 
subjection  to  the  will  of  God  ;  and  in  the  exercise  of 
Christian  submission  the  saints  can  patiently  en¬ 
dure  whatever  sufferings,  trials,  or  privations  are 
allotted  to  them. 

4.  Holiness  has  all  good  beings  and  all  goodness 
on  its  side ;  it  has  the  support  of  the  Redeemer’s  in¬ 
tercession,  the  prayers  of  the  saints,  the  assistances 
of  the  Holy  Spirit,  the  promises  of  God’s  word  : 
therefore,  ‘  neither  tribulation,  nor  distress,  nor  per¬ 
secution,  nor  famine,  nor  peril,  nor  sword,’  shall  be 
able  to  separate  the  saints  from  the  love  of  Christ. 


CHAPTER  IX. 

Exhibiting  the  ends  for  which  God  appoints  such  trials  of  the 
holiness  of  kis  people  in  this  world. 

SECTION  I. 

Some  of  the  ways  in  which  God  brings  the  holi¬ 
ness  of  his  people  to  the  touchstone  in  this  world, 
have  been  mentioned  and  illustrated ;  the  design  of 
these  trials  is  now  to  be  considered.  Without  doubt 
we  may  conclude,  in  general,  that  God  designs  to 
promote  his  own  glory  and  the  good  of  his  people, 
both  of  which  will  certainly  be  accomplished ;  but, 
for  our  improvement,  a  more  particular  exhibition  of 
the  ends  answered  by  these  events  is  necessary. 


76 


TOUCHSTONE. 


[Chap  IX 


SECTION  II. 

If  we  take  a  near  view  of  this  subject,  we  shall 
perceive  many  important  benefits  arising  from  these 
trials  of  the  sincerity  and  holiness  of  God’s  people. 

1.  Hypocrisy  is  unmaslced ,  the  vizard  is  plucked 
from  the  false  professor,  and  his  real  character  is  dis¬ 
played  to  the  world.  Should  any  object  that  this 
produces  evil  instead  of  good,  that  many  are  stum¬ 
bled  and  hardened  by  it,  and  that  the  world  observe 
its  mischievous  effects — I  answer,  that  some  are,  in¬ 
deed,  thus  prejudiced  and  rendered  obdurate  so  as 
never  afterward  to  think  well  of  the  government 
and  people  of  God ;  but  who  does  not  see  that  his 
word  and  his  purposes  are  thus  accomplished  ?  and 
if  these  stumble,  and  fall,  and  perish,  yet  others  will 
be  warned,  awakened,  and  put  to  searching  their 
hearts  ;  and  hence  good  will  arise,  “they  who  think 
they  stand,  will  take  heed  lest  they  fall.”  Again, 
by  such  disclosures  of  the  corruption  and  danger  ot 
hypocrites  and  false  professors,  they  themselves 
have  better  opportunities  and  greater  advantages 
than  they  ever  had  before,  to  escape  from  the  snare 
cf  the  devil.  Their  refuges  of  lies  are  swept  away, 
their  illusions  and  pretences  are  dissipated,  and  they 
are  rendered  more  accessible  to  truth,  and  more  open 
to  the  conviction  of  conscience. 

2.  By  these  trials  the  uprightness  of  the  saints  is 


Chap.  IX.J 


TOUCHSTONE. 


77 


manifested,  their  doubts  are  resolved,  and  their  fear  s 
allayed.  What  would  not  many  Christians  give, 
what  would  they  not  suffer,  wrhat  would  they  not 
gladly  perform,  if  they  might  attain  satisfaction  in 
these  respects  !  How  many  tears  have  they  shed  in 
secret,  how  many  hours  have  they  spent  in  the  ex¬ 
amination  of  their  hearts,  without  being  able  to  ac¬ 
complish  their  object !  But  they  find,  at  last,  that 
trials  are  the  high  road  to  assurance ;  they  have  been 
cast  into  the  furnace,  and  have  come  forth  as  gold 
purified  in  the  fire ;  their  holiness  has  been  put  to 
the  test,  and  its  reality  demonstrated,  not  only  to  them¬ 
selves,  but  to  the  world,  who  may  now  look  upon 
the  heavenly  face  of  sincerity  and  truth,  and  see  that 
true  religion  has  the  lustre  and  loveliness  of  immor¬ 
tal  glory.* 

3.  These  trials  are  eminently  calculated  to  subdue 
and  destroy  the  remaining  pride  and  self-confidence 
of  the  saints  ;  who  thus  become  more  intimately  ac¬ 
quainted  with  their  hearts,  and  learn  to  detest  what 
is  evil,  and  to  cherish  what  is  good. 

4.  By  trials,  stupidity  and  slothfulness  are  pre- 

*  “It  is  God’s  manner,  in  his  providence,  to  bring  trials  on 
his  professing  friends  and  servants  designedly,  that  he  may 
manifest  them,  and  may  exhibit  sufficient  matter  of  convic¬ 
tion  of  the  state  which  they  are  in  to  their  own  consciences, 
and  oftentimes  to  the  world,  as  appears  by  innumerable  scrip¬ 
tures.  Edward*  on  th*  AffectW-i 


TOUCHSTONE. 


[Chap.  IX 


vented,  and  grace  is  kept  in  exercise.  The  best  men 
are  apt,  unless  often  visited  by  some  trial,  to  slacken 
in  their  diligence  and  lose  much  of  their  fervor  in 
religion. 

5.  When  the  graces  of  the  saints  are  tried,  Satan 
is  put  to  shame  and  his  malicious  insinuations  con¬ 
futed.  It  is  not  uncommon  for  the  devil  and  wicked 
men  to  charge  the  people  of  God  with  hypocrisy, 
and  to  persuade  the  world  that  they  are  not  what 
they  pretend  to  be;  these  suggestions  and  calum¬ 
nies  are  overthrown  by  such  trials  as  have  been 
considered. 

6.  These  trials  exhibit  living  testimony  against 
the  infidelity  of  the  world;  they  demonstrate  that 
religion  is  no  fancy,  as  the  thoughtless  and  sensual 
would  esteem  it ;  that  the  engagedness  of  its  pro¬ 
fessors  is  not  blind  bigotry  and  mistaken  zeal ;  and 
that  its  doctrines  and  duties  are  not  without  efficacy, 
nor  its  effects  destitute  of  high  and  lasting  impor¬ 
tance.* 

*“  Experience  warrants  and  reason  justifies  and  explains 
the  assertion,  that  persecution  generally  tends  to  quicken  the 
vigor  and  extend  the  prevalence  of  the  opinions  which  the 
world  would  eradicate.  For  the  peace  of  mankind,  it  has 
grown  at  length  almost  into  an  axiom,  that  “her  devilish  en¬ 
gine  back  recoils  upon  herself.”  Christianity  especially  has 
always  thriven  under  persecution.  At  such  a  season  she  has 
no  lukewarm  professors,  no  adherents  concerning  whom  it  is 


Chap.  X.] 


touchstone. 


79 


CHAPTER  X. 

Showing  that  that  only  is  true  holiness  which  will  bear  the 
trials  that  God  appoints 

SECTION  I. 

Before  I  confirm  this  truth,  I  will  endeavor  to 
‘prevent  some  mistakes  which  a  misapprehension  of 
it  might  occasion. 

1.  We  ought  not  to  think,  because  we  are  to  be  in 
a  state  of  trial  through  life,  and  know  not  how  we 
shall  appear  after  future  trials,  that  therefore  assu¬ 
rance  of  our  gracious  state  is  unattainable.  Rather 
let  him  that  has  been  sustained  hitherto,  trust  in 
God  for  victory  in  the  trials  which  are  to  come.  So 

doubtful  to  what  party  they  belong.  The  Christian  is  then 
reminded  at  every  turn  that  his  Master’s  kingdom  is  not  of 
this  world.  When  all  on  earth  wears  a  black  and  threaten¬ 
ing  aspect,  he  looks  up  to  heaven  for  consolation;  he  learns 
practically  to  consider  himself  as  a  pilgrim  and  stranger.  He 
then  cleaves  to  fundamentals,  and  examines  well  his  founda¬ 
tion,  as  at  the  hour  of  death.  When  religion  is  in  a  state  of 
external  quiet  and  prosperity,  the  contrary  of  all  this  natural¬ 
ly  takes  place.  The  soldiers  of  the  church  militant  then  forget 
that  they  are  in  a  state  of  warfare.  Their  ardor  slackens, 
their  zeal  languishes.  Like  a  colony  long  settled  in  a  strange' 
country,  they  are  gradually  assimilated  in  features,  and  de¬ 
meanor,  and  language,  to  the  native  inhabitants,  till  at  length 
almost  every  vestige  of  peculiarity  dies  away.” 

Wilberforce'j  View  of  Religion. 


80 


TOUCHSTONE. 


[Chap.  X 


did  the  apostle :  “Who  shall  separate  us  from  the 
love  of  Christ?  Shall  tribulation,  or  distress,  or  per¬ 
secution,  or  famine,  or  nakedness,  or  peril,  or  sword? 
Nay,  in  all  these  things  we  are  more  than  conquer¬ 
ors,  through  him  that  hath  loved  us.”  Here  is  an 
assured  triumph  before  the  combat.  “  When  he  hath 
tried  me,”  says  Job,  “I  shall  come  forth  as  gold.” 
This  confidence  of  the  gracious  soul  is  founded,  not 
merely  on  experience  gained  in  former  trials,  but 
upon  faith  in  the  promises  of  God.  He  “is  faithful, 
and  will  not  suffer  you  to  be  tempted  above  that  ye 
are  able;  but  with  every  temptation  will  make  a  way 
to  escape;”  Add  to  all  this,  the  constant,  prevalent 
intercession  of  Christ  in  heaven  for  his  people,  and 
it  will  appear  that  the  Christian  need  not  deny  him¬ 
self  the  joy  of  assurance  in  view  of  anticipated 
trials. 

2.  Nor  should  it  be  imagined  that  any  saint  has 
so  much  holiness  as  to  be  able,  if  left  to  himself  to 
sustain  these  trials ;  though  none  will,  by  any  means, 
be  overcome  by  them.  The  most  perfect  creature, 
left  to  itself,  will  fall  into  ruin.  This  was  exempli¬ 
fied  in  the  angels  that  fell,  and  in  Adam,  though  in 
a  perfect  state.  Divine  preservation  is  the  prop 
V.hich  kq^ps  the  most  holy  from  ruin.  The  best  of 
men  are  but  men  at  best.  “  Be  strong  in  the  Lord,” 
says  the  apostle,  “and  in  the  power  of  his  might.” 


Chap.  X.] 


TOUCHSTONE. 


81 


SECTION  II. 

I  proceed  to  show,  that  such  seeming  graces  as  have 
never  been  tried,  or  will  not  bear  trial,  ought  not  to 
pass  for  genuine.  They  will  neither  comfort  men 
now,  nor  /it  them  for  heaven  at  last. 

1.  All  is  not  gold  that  glitters.  Great  numbers 
of  persons  in  the  professing  world  are  deceived  and 
destroyed  by  trusting  to  mere  apparent  grace  ;  they 
cannot  determine  that  they  have  true  holiness  unless 
some  trial  he  made  of  it,  and  if  a  trial  be  made  which 
they  cannot  endure,  the  conclusion  must  be  against 
them  ;  hence  they  grope  in  uncertainty,  and  finally 
stumble  where  neither  deliverance  nor  mitigation  can 
reach  them.  Such  was  the  miserable  condition,  and 
such,  probably,  was  the  fate  of  the  Laodiccans  men¬ 
tioned  in  the  text ;  they  imagined  themselves  rich, 
but  were,  in  truth,  poor  and  wretched;  their  fancied 
gold  had  never  been  tried  in  the  fire.  Reader,  pass 
not  over  this  topic  without  some  serious  reflection 
in  regard  to  your  own  spiritual  state. 

2.  The  promises  of  salvation  are  made  to  such 
holiness,  such  religion,  as  will  endure  trial:  “Bless¬ 
ed  is  the  man  that  endureth  temptation ;  for  when  he  is 
tried  he  shall  receive  the  crown  of  life  which  God 
hath  promised  to  them  that  love  him.” 

Not  to  him  who  sets  out  in  the  morning  with  re¬ 
solution  and  gallantry,  but  to  him  who  holds  out  till 


82 


TOUCHSTONE. 


[Chap.  X. 


the  evening  of  life,  does  the  promise  apply,  “  He  that 
endurelh  to  the  end  shall  be  saved.”  Hence,  if  any 
who  have  sustained  slight  troubles  shall  afterward 
faint  and  fail  under  severe  trials,  all  their  labors  and 
their  hopes  will  prove  vain. 

3.  Every  man’s  character  must  be  scrutinized  at 
the  final  judgment ;  and  if  those  who  pretend  to  re¬ 
ligion  cannot  endure  the  trials  to  which  they  are  now 
exposed,  how  can  they  bear  the  investigation  to  which 
they  will  then  be  subjected  ?  Surely,  if  we  have  not 
such  holiness  as  will  bear  the  severest  tests  to  which 
it  can  be  brought  in  this  life,  we  can  hardly  hope  it 
will  sustain  the  ordeal  of  the  last  day.  If  we  can¬ 
not  bear  these  lighter  trials ;  if  a  little  prosperity,  or 
a  light  stroke  of  adversity  discover  so  much  false¬ 
ness,  pride,  and  selfishness  in  the  heart ;  if  we  can¬ 
not  resist  temptation,  but  yield  ourselves  servants  to 
sin  ;  if  we  can  neither  keep  our  hearts  with  God  in 
duties,  nor  mourn  for  our  wanderings  from  him  ;  if 
a  few  scoffs  from  wicked  tongues,  or  trials  of  perse¬ 
cution  from  the  hands  of  men  cause  us  to  faint  in  the 
way,  and  turn  back  from  following  the  Lord — what 
shall  we  do  when  He  comes,  “whose  fan  is  in  his 
hand,  and  who  will  thoroughly  purge  his  floor,”  and 
who  will  “try  every  man’s  work,”  as  by  fire,  “of 
what  sort  it  is  ?” 

4.  True  holiness  is  willing  to  be  tried.  True 
saints  greatly  desire  to  know  their  condition,  and 


Chap.  X.] 


TOUCHSTONE. 


83 


choose  to  be  searched  and  proved  ;  but  false  religion 
strives  to  avoid  the  touchstone,  and  shrinks  from 
scrutiny.  Saints  wish  to  know  the  truth  respecting 
themselves,  whatever  it  may  be,  while  those  who 
prefer  that  their  supposed  grace  should  not  be  tried, 
are  secretly  conscious  of  its  falseness  and  of  their 
insincerity. 

O  professor,  if  thy  heart  be  right,  thou  wilt  wish 
to  know  the  worst  of  thyself ;  and  when  thou  hast 
made  the  deepest  search,  thou  wilt  still  fear  tliuu  hast 
not  been  severe  enough ;  nothing  will  give  thee  more 
content  than  when  thou  feelest  the  word  dividing 
thy  soul  and  spirit,  thy  joints  and  marrow  ;  nothing 
so  much  comforts  thee  under  affliction  as  the  disco¬ 
very  it  makes  of  thy  heart.  Thou  wilt  seem  to  feel 
with  what  affection  those  words  fell  from  the  pro¬ 
phet’s  lips  :  “Thou,  O  Lord,  knowest  me,  thou  hast 
seen  me,  and  tried  my  heart  toward  thee.”  0  what 
refreshing  sweetness  will  stream  through  thy  soul, 
when  thou  canst  make  the  like  appeal  to  God,  and 
with  like  sincerity  !  And  surely,  with  no  such  wil* 
lingness  to  have  your  graces  tried,  you  can  have 
little  evidence  that  they  are  genuine. 


84 


-  TOUCHSTONE. 


[Chap.  XI. 


CHAPTER  XI 

Containing  various  inferences  from  ike  subject ,  and  persua- 
sions  to  self-examination. 

SECTION  I. 

1.  God  has  appointed  so  many  trials  of  our  sincerity, 
let  no  man  indulge  the  hope  that  his  hypocrisy  can 
Jong  lie  concealed.  Ah!  there  is  no  darkness  nor 
shadow  of  death  that  can  conceal  the  hypocrite. 
Oftentimes  God  discovers  him  by  the  trials  he  ap¬ 
points  in  this  world  ;  but  there  will  be  a  day  when 
God  will  strip  him  naked  before  the  great  assembly 
of  angels  and  men,  and  all  shall  gaze  on  him  and 
say,  “Lo!  this  is  the  man  that  made  not  God  his 
hope.  This  is  he  that  wore  a  garment  of  profes¬ 
sion  to  deceive;  but  God  has  now  stripped  him  out  of 
it,  and  all  men  see  what  he  is.”  Away  then  with 
hypocrisy !  Be  honest  and  hearty  in  religion ;  other¬ 
wise  confusion  of  face  shall  be  your  recompense  from 
the  Lord. 

2.  In  view  of  what  has  been  said,  be  guarded 
against  too  much  confidence  of  your  good  estate. 
Your  period  of  trial  has  not  expired  ;  “you  have  not 
resisted  unto  blood,  striving  against  sin  ;  be  not  high- 
minded,  but  fear.”* 

♦“Many  persons,  as  was  formerly  hinted,  are  misled  by 
the  favorable  opinions  entertained  of  them  by  others;  many, 


Chap.  XI.] 


TOUCHSTONE. 


85 


3.  If  true  holiness  must  be  tried,  even  in  this 
world,  as  gold  is  tried  in  the  fire,  then  it  greatly  con¬ 
cerns  all,  at  their  setting  out,  to  build  upon  the  sure 
foundation ,  and  to  anticipate  severe  trials.  If  any 
have  not  done  this,  it  behoves  them  to  do  it  now.  I 
warn  vou,  reader,  to  count  the  cost  before  you  at¬ 
tempt  to  build ;  to  the  test  you  must  come,  and  by 
truth  you  must  be  judged;  if  you  hope  to  endure  to 
the  end ,  you  must  have  the  spirit  of  a  martyr. 

4.  It  may  be  observed  in  view  of  this  subject,  that 
scandals  and  offences,  in  connection  with  religion, 
are  unavoidable.  u  It  must  needs  be  that  offences 
come,”  for  all  who  are  exposed  to  trials  will  not  be 
able  to  bear  them,  some  therefore  will  be  offended ; 
but  the  holy  God  will  accomplish  his  ends,  both  in 
them  that  are  saved  and  in  them  that  perish. 

On  the  whole,  true  saints  have  abundant  reason 
to  be  encouraged ;  but  hypocrites  and  self-deceivers 
may  well  be  dismayed,  for  if  they  are  not  exposed 
in  this  life,  they  are  sure  to  be  hereafter. 

it  is  to  be  feared,  mistake  zeal  for  orthodoxy,  for  a  cordial 
acceptance  of  the  great  truths  of  the  Gospel  5  and  almost  all 
of  us,  at  one  time  or  other,  are  more  or  less  misled  by  con¬ 
founding  the  suggestions  of  the  understanding  with  the  im¬ 
pulses  of  the  will,  the  assent  which  our  judgment  gives  to 
religious  and  moral  truths,  with  a  hearty  belief  and  appro¬ 
bation  of  them.”  Wilterforoe’*  View, 

8 


T 


86 


TOUCHSTONE. 


[Chap.  XL 


SECTION  II. 

If  men  must  be  tried  as  gold  is  tried  in  the  fire, 
then  it  is  of  great  importance  that  they  should  ex¬ 
amine  and  prove  themselves ;  and  it  cannot  be  un¬ 
suitable  to  urge  this  duty  by  some  pressing  conside¬ 
rations. 

1.  The  difficulty  of  this  work  ought  to  excite  you 
to  undertake  it  in  earnest.  Who  finds  it  not  hard  to 
persuade  his  heart  to  such  a  work  as  this?  Nature 
declines  it.  Flesh  and  blood  relish  it  not.  It  is  no 
easy  thing  to  bring  a  man  and  his  own  heart  to¬ 
gether.  I  fear  there  are  many  professors  of  religion 
who  can  spend  day  after  day  in  hearing  and  talking 
of  fruitless  controversies,  that  never  spend  one  day 
in  determining  whether  they  are  the  servants  of  God 
or  of  the  world ;  whether  they  are  on  the  way  to 
heaven  or  hell.  Yea,  I  doubt  not  many  sinful  hours 
are  spent  in  prying  into,  reporting,  and  censuring 
the  failings  of  others,  while  not  one  hour  is  faith¬ 
fully  employed  in  judging  their  own  hearts  before 
the  Lord.  O,  men  had  rather  be  about  any  work 
than  this ;  there  is  no  pleasure  in  it  to  the  flesh ! 

And  difficult  as  it  is  to  bring  our  hearts  to  this 
work,  it  is  still  more  difficult  to  bring  the  great  ques¬ 
tion  of  our  sincerity  to  a  clear  result  and  issue.  O 
how  many  upright  hearts  have  lifted  up  cries  to  hea¬ 
ven,  and  shed  secret  and  undissembled  tears,  and 


Chap.  XL] 


TOUCHSTONE. 


87 


still  are  in  the  dark,  perplexed  and  filled  with  fear 
as  to  the  real  state  of  their  souls !  Defer  not  the 
work,  therefore,  if  you  would  attain  well-founded 
peace,  and  avoid  final  shame  and  perdition. 

2.  The  discovery  of  sincerity  and  holiness,  after 
a  faithful  examination,  will  abundantly  reward  you 
for  your  pains.  Y ou  will  never  regret  that  you  have 
prayed  and  mourned,  that  you  have  trembled  and 
feared,  that  you  have  searched  and  tried  your  own 
heart;  nay,  you  will  never  repent  of  it,  that  God  has 
tried  you  by  sharp  afflictions  and  deep  sufferings,  if 
your  sincerity  be  but  thereby  made  fully  to  appear. 
You  may  then  go  to  the  promises  boldly,  take  Christ 
into  the  arms  of  your  faith,  and  say,  “My  Beloved 
is  mine,  and  I  am  his.”  O  what  blessedness  to  the 
soul,  when  a  man  sees  what  he  is,  and  what  he  has 
m  Christ  and  the  promises,  and  what  he  has  to  do ! 

3.  The  vast  interest  of  your  soul  in  this  matter 
ought  to  awaken  you  to  the  utmost  diligence  in  ex¬ 
amining  yourself.  Your  eternal  happiness  stands 
or  falls  with  your  sincerity.  Bring  your  heart  then 
to  the  trial ;  your  thoughts  cannot  be  occupied  on  a 
more  momentous  subject;  a  portion  of  your  time 
cannot  be  employed  to  better  purpose;  a  business 
more  worthy  of  your  closest  attention  cannot  be 
named. 

4.  Consider  that  it  is  to  your  highest  advantage 
to  be  thoroughly  tried,  whatever  the  result  may  be. 


88 


TOUCHSTONE. 


[Chap.  XJ. 


If  you  be  found  sincere,  you  are  richly  rewarded 
for  all  your  labor.  If  you  find  the  contrary,  the 
discovery  may  be  of  unspeakable  benefit  to  your 
soul.  Your  vain  confidence  being1  destroyed,  you 
are  open  to  the  deep  and  effectual  conviction  of  your 
sin  and  misery ;  and  till  you  come  to  open  your  heart 
to  this  conviction,  and  give  up  your  false  refuges 
there  is  no  hope  of  you.  Christ  assured  the  hypo¬ 
critical  Pharisees,  that  publicans  and  harlots  were  in 
a  fairer  way  for  heaven  than  they,  because  convic¬ 
tion  had  easier  access  to  their  consciences.  I  may 
say  of  your  groundless  hopes,  as  Christ  to  the  offi¬ 
cers  who  came  to  seize  him:  “If  ye  seek  me,  let 
these  go  their  way}''  It  is  your  happiness  to  have 
every  false  confidence  stripped  off,  and  your  naked¬ 
ness  and  poverty  discovered,  that  you  may  thus  be 
led  to  Christ  and  made  rich  in  him. 

5.  Remember,  that  whether  prepared  or  unpre¬ 
pared,  whether  a  saint  or  a  sinner,  you  must  ere 
long  stand  before  the  judgment-seat  of  Christ,  and 
be  approved  or  condemned.  Therefore,  examine 
and  prove  yourself  now,  and  be  willing  that  God 
should  try  you  as  he  pleases  in  this  world,  that  con¬ 
fusion  and  wo  may  not  overwhelm  you  at  last. 


Chap.  XII.] 


TOUCHSTONE. 


89 


CHAPTER  XII. 

Various  helps  for  discovering  sincerity  and  detecting  hypocrisy. 

SECTION  I. 

I  shall  venture  here  to  offer  some  observations 

*  / 

which  may  assist  to  the  discovery  of  sincerity. 

1.  Every  true  reason  of  humiliation  for  sin  is  not 
a  proper  cause  of  doubt  whether  we  have  genuine 
holiness  or  not.  It  is  the  unhappiness  and  the  sin 
of  some,  to  construe  every  thing  unfavorably  to  them¬ 
selves  ;  they  judge  not  candidly,  and  therefore  can¬ 
not  expect  the  comforts  which  piety  confers. 

2.  That  our  temptations  from  some  besetting  sms 
are  greater  than  from  others,  does  not  prove  our  in¬ 
sincerity.  Every  hypocrite  has  some  way  of  wick¬ 
edness,  some  sin  that  he  delights  in,  some  lust  that 
he  does  not  subdue ;  and  the  true  Christian  may  be 
tempted  more  powerfully  by  some  sins  than  others, 
but  he  allows  himself  in  none.  The  frequent  as¬ 
saults  of  such  sins,  if  they  are  not  indulged,  but 
guarded  against  with  double  scrutiny,  are  no  proof 
of  hypocrisy. 

3.  A  greater  reluctance  to  some  particular  duties 
than  to  others  does  not  prove  our  insincerity,  pro¬ 
vided  we  mourn  over  that  reluctance,  and  in  heart 
desire  to  perform  all  our  duty.  It  is  indeed  a  very 
dangerous  sign  of  hypocrisy  that  a  man’s  zeal  runs 


90 


TOUCHSTONE. 


[Chap.  XII. 


in  one  channel  of  obedience  only,  and  he  has  not 
respect  to  all  God’s  commandments  ;  but  while  the 
soul  'heartily  approves  all  the  will  of  God,  and  sin¬ 
cerely  desires  to  come  up  to  it,  and  mourns  for  its 
deadness  in  this  or  that  duty,  and  by  prayer  obtains 
grace  from  God  to  overcome  this  reluctance,  it  is  not 
a  proof  of  hypocrisy. 

4.  The  doubts  and  fears  which  we  indulge  con¬ 
cerning  the  unsoundness  of  our  hearts,  do  not  prove 
that  we  are  destitute  of  holiness.  Saints  who  are 
free  from  doubts  and  fears  are  rarely  to  be  met  with. 

SECTION  II. 

Let  him  who  would  ascertain  the  state  of  his  heart 
examine  it  impartially,  remembering  that  for  the 
smallest,  as  well  as  for  the  greatest  manifestations  of 
sanctifying  grace,  God  must  be  praised.  It  may  be 
of  advantage  occasionally  to  propose  to  ourselves 
questions  like  the  following : 

1.  Do  I  seek  the  approbation  of  God,  or  the  ap¬ 
plause  of  men,  in  my  religious  performances  and  du¬ 
ties  ?  Can  I  be  satisfied  with  the  mere  approbation 
of  men,  when  I  have  no  good  evidence  of  acceptance 
with  God? 

2.  Is  it  the  reproach  and  shame  which  attend  sin 
at  present,  or  the  misery  which  will  follow  it  here¬ 
after,  or  is  it  love  to  God  and  hatred  of  sin  that  re¬ 
strains  me  from  the  commission  of  it  ? 


Chap.  XII.] 


TOUCHSTONE. 


91 


3.  Do  I  heartily  rejoice  to  see  God’s  work  car¬ 
ried  on  in  the  world,  and  his  glory  promoted  by  the 
instrumentality  of  others,  though  the  honor  and  the 
benefits  of  it  result  not  to  me  ? 

4.  Is  there  no  duty  so  difficult  or  self-denying  but 
I  desire  to  perform  it  when  required ;  and  is  all  the 
holy  and  good  will  of  God  acceptable  to  my  soul, 
though  I  have  not  risen  up  with  like  alacrity  to  the 
performance  of  all  duties  ? 

5.  Am  I  resolved  to  follow  Christ,  and  practise 
holiness  at  all  times  and  in  all  events  ;  or  do  I  shun 
all  hazards  for  religion;  having  a  secret  reserve  in 
my  heart,  to  go  no  further  than  I  can  with  safety  to 
my  ease  and  honor  in  the  world  ? 

6.  Am  I  rigidly  conscientious  in  abstaining  from 
secret  sins,  and  in  performing  secret  duties  ? 

Such  questions,  proposed  in  a  calm  and  serious 
hour,  can  hardly  fail  to  reach  the  heart,  and  discover 
whether  it  is  truly  devoted  to  God. 

SECTION  III, 

As  the  upright  and  sincere  are  apt  to  apply  to 
themselves  the  characteristics  of  hypocrites  or  self- 
deceivers,  so  these,  on  the  contrary,  are  eager  to  ap¬ 
propriate  to  themselves  the  graces  and  expectation.*' 
of  saints.  Some  remarks  must  therefore  be  made 
to  discover  their  ruinous  mistakes . 


92 


TOUCHSTONE. 


[Chap.  XII. 


1.  It  is  not  enough  to  clear  a  man  from  self-de¬ 
ception,  that  he  does  not  know  himself  to  be  deceived. 
Doubtless,  many  are  deceived,  and  will  finally  pe¬ 
rish,  who  are  not  now  sensible  of  their  state,  because 
they  have  never  seriously  examined  it. 

2.  Zeal  and  forwardness  in  the  cause  of  God  will 
not  clear  a  man  from  the  danger  of  hypocrisy.  J ehu 
was  a  zealous  reformer,  but  yet  a  painted  sepulchre. 
It  is  related  by  John  Wolfe,  that  in  1549  reformation 
became  so  much  in  repute  among  the  nobles  in  Ger¬ 
many,  that  many  of  them  caused  the  five  letters,  V . 
D.  M.  I.  M.,  being  the  initials  of  the  words  Verbum 
Domini  manet  in  ceternum,  “  The  word  of  the  Lord 
abideth  for  ever,”  to  be  embroidered  or  set  in  plates 
upon  their  cloaks  or  the  sleeves  of  their  garments, 
to  show  to  all  the  world,  that,  forsaking  Popish  tra¬ 
ditions,  they  would  now  cleave  to  the  pure  doctrine 
and  discipline  of  the  eternal  word.  Had  it  been 
graven  on  their  hearts,  they  might  have  done  so, 
but,  Come ,  see  my  zeal ,  mars  all. 

3.  A  man  may  be  deceived  himself,  though  he 
hates  hypocrisy  in  another.  As  one  proud  or  cove¬ 
tous  man  may  hate  another  who  is  guilty  of  the  same 
•fin  as  himself,  so  a  hypocrite  may  loathe  that  in 
mother  which  he  allows  in  himself.  Nay,  it  is  the 
policy  of  some  to  declaim  against  the  hypocrisy  of 
others,  thereby  to  hide  their  own.  Hypocrites  are 
noUhe  most  modest  censurers  of  others. 


TOUCHSTONE. 


93 


Chap.  XII.] 

*s* 

4.  The  external  performance  of  private  duties  does 
not  prove  a  man  to  be  sincere.  The  influence  of 
education,  or  support  of  reputation,  or  the  impulse 
of  a  convinced  conscience,  may  drive  a  man  to  the 
duty,  while  his  heart  is  not  drawn  thither  by  any 
hungering  and  thirsting  after  God.  It  is  not  always 
the  external  performance  that  distinguishes  sound 
and  unsound  professors ;  but  the  motives,  designs, 
and  ends  of  the  soul  in  these  duties. 

5.  The  reputation  which  a  man’s  piety  may  have 
gained  among  Christians  will  by  no  means  prove 
that  he  does  not  dec-eive  himself — he  may  have  a 
name  to  live  while  dead ;  nor  will  the  respect  which 
he  may  show  to  the  servants  of  God  avail — this  may 
spring  from  selfish  and  unholy  motives.* 

*  “Nothing  can  be  certainly  concluded  concerning  the  na¬ 
ture  of  the  religious  affections  from  this,  that  the  outward 
manifestation  of  them,  and  the  relation  persons  give  of  them, 
are  very  affecting  and  pleasing  to  the  truly  godly,  and  such 
as  greatly  gain  their  charity  and  win  their  hearts. 

“  The  true  saints  have  not  such  a  spirit  of  discerning,  that 
they  can  certainly  determine  who  are  godly  and  who  are 
not;  for  though  they  know  experimentally  what  true  reli¬ 
gion  is  in  the  internal  exercises  of  it,  yet  these  are  what 
they  can  neither  feel  nor  see  in  the  heart  of  another.  There 
is  nothing  in  others  that  comes  within  their  view,  but  out¬ 
ward  manifestations  and  appearances;  but  the  Scripture 
plainly  intimates  that  this  way  of  judging  what  is  in  men 
by  outward  appearances,  is  at  best  uncertain  and  liable  to 
deceit.  1  Sam.  16 :  7.  Isa.  11 : 3.” 


Edwards  od  the  Affection*. 


94 


TOUCHSTONE. 


[Chap.  XII. 


SECTION  IV. 

Would  you  know  the  real  state  of  your  heart,  let 
tuch  questions  as  the  following*  be  often  pressed  upon 
the  conscience. 

When  I  attempt  to  perform  any  duties  toward  God, 
is  my  heart  engaged  in  them,  or  do  I  go  a  heedless 
round  of  external  duties  ? 

Am  I  not  influenced  by  self-interest,  worldly  ad¬ 
vantage,  reputation,  or  ease,  in  my  religious  pro¬ 
ceedings  ? 

Have  I  not  made  some  secret  reserve  in  my  pro¬ 
fessed  consecration  to  God?  Certainly  if  there  be 
any  sin  that  I  cannot  part  with,  any  suffering  for 
Christ  which  I  resolve  against  in  my  heart,  I  am 
not  his  disciple;  my  heart  is  not  right  with  God. 

Do  I  make  conscience  of  secret  sins  ?  Do  I  mourn 
for  a  vain  heart,  wandering  thoughts,  spiritual  dead¬ 
ness?  Do  I  conscientiously  abstain  from  secret  sins, 
when  there  is  no  danger  of  discovery  or  forfeiting 
my  reputation?  Is  it  God’s  eye,  or  man’s,  that  drives 
me  from  the  commission  of  sin  ? 

SECTION  V. 

I  have  only  to  add  some  advice  to  such  as  may 
read  this  treatise. 

1.  Let  it  be  your  great  object  to  have  a  holy  heart , 


Chap.  XII.] 


TOUCHSTONE. 


95 


a  renewed  and  right  spirit.  All  helps  and  directions 
will  not  preserve  you  from  delusion  and  ruin,  unless 
your  heart  is  sanctified.  Pray,  therefore,  with  Da¬ 
vid,  “  Let  my  heart  be  sound  in  thy  statutes,  that  I 
be  not  ashamed.” 

2.  Always  suspect  and  examine  your  ends  in  what 
you  do.  As  your  aim  and  design  are,  so  are  you. 
The  intentions  of  the  heart  lie  deep.  The  same  ac¬ 
tion,  done  with  a  holy  end,  may  be  acceptable  to  God, 
which,  done  with  a  corrupt  design,  he  would  abhor. 
A  man  of  God,  who  was  commended  for  a  good  ac¬ 
tion,  replied,  “  The  work  indeed  is  good,  but  I  dis¬ 
trust  the  motives.  Selfishness  is  liable  to  insinuate 
itself  into  the  best  actions.” 

3.  Regard  hypocrisy  as  the  most  odious  sin  in  the 
sight  of  God  and  men.  To  have  no  holiness  is  bad 
enough ;  but  to  pretend  it  when  we  have  it  not,  is 
double  impiety.  To  make  religion  a  mere  step  to 
preferment  and  a  covert  to  wickedness — O  how  vile 
a  thing  is  it !  God  made  Christ  a  sacrifice  for  sin, 
and  the  hypocrite  makes  him  a  cloak  for  sin. 

4.  Let  it  be  your  constant  endeavor  to  mortify 
those  lusts  that  breed  hypocrisy.  Pride,  vain  glory, 
self-love,  a  worldly  heart,  are  the  seeds  from  which 
this  cursed  plant  springs  up  in  the  souls  of  men. 
Dig  but  to  the  root,  and  you  shall  certainly  find 
these  unholy  passions ;  and  till  the  Lord  help  you 
to  mortify  them,  hypocrisy  will  spring  up  in  all  your 
duties. 


96 


TOUCHSTONE. 


[Chap.  XU. 

5.  Listen  to  the  voice  of  conscience  in  sickness 
and  trouble.  Mark  its  upbraidings  at  such  times,  ' 
whether  they  he  that  you  are  indulging  some  secret  j 
sin,  or  neglecting  some  known  duty.  These  up¬ 
braidings  of  conscience  will  designate  the  corrup¬ 
tions  m  which,  probably,  most  lies  your  danger. 

6.  Away  with  all  temporizing  in  religion  ;  be  a 
Christian  at  heart,  faithful  to  your  Master  and  true 

to  yourself.  Hold  fast  integrity,  whatever  else  you  . 
lose  by  it.  O  let  this  always  be  your  rejoicing, 
which  was  Paul’s,  “the  testimony  of  your  con-  j 
science,  that  in  simplicity  and  godly  sincerity,  not  • 
with  fleshly  wisdom,  but  by  the  grace  of  Cod,  you  j 
have  had  your  conversation  in  the  world.”  Let  j 
your  daily  prayer  and  cry  to  God  be  that  of  David,  . 
“  Let  integrity  and  uprightness  preserve  me,  for  I  j 

wait  on  thee.” 

7.  Keep  your  heart  always  under  the  awe  of 
God's  all-seeing  eye .  Remember  he  beholds  all 
your  ways,  and  ponders  all  your  thoughts ;  he  will 
bring  every  secret  thing  into  judgment .  Thus  did 
Job,  and  it  preserved  him.  Thus  did  Pavid,  and 
it  preserved  him.  Thus  do  thou  also,  and  it  will 
preserve  thee  blameless  and  without  guile  to  the 
day  of  Christ. 


the  end. 


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